United Nation

Somali on the dinner table

2012-02-02T14:56:00.006Z

Cambating terrorism. The World is gathering to help...hmmm...eat Somalia. She is on the table while its leader ( the president Sheikh Sharif) is the lead waiter.

Apparently William Hague is in Mogadishu:

UK Development Minister Andrew Mitchell who was in Somalia a few days ago first visited Mogadishu and his next stop was Garowe, the capital of semi-autonomous Somali region which recently started digging patrol. I hope there is no patrol in Somalia.

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Turkey challenges Iran in Somalia

Turkey's relatively newfound interest in engaging with Somalia was triggered by a combination of different events, from the extension of humanitarian assistance during a time of great famine to the desire to establish a foothold in a strategic location so as to benefit from future trade deals.

Not only have a number of Turkish government agencies been actively working on the ground, but also a host of nongovernmental organizations in Somalia are working to bring about positive changes in what many have .....

http://www.sundayszaman.com/sunday/columnistDetail_getNewsById.action?newsId=269753

( sometimes we need to read everything to balance our thoughts). Obviously, the Turkish could not see Somalia's plight in the past 20 years!

Drilling Oil?

2012-01-10T13:14:00.003Z

Somalia's northern region of Puntland begins drilling for oil

NAIROBI, Kenya, Jan 17, 2012 (AP) - Africa Oil says it has begun drilling for oil in Somalia's semiautonomous northern region of Puntland.

A Tuesday statement says the company is drilling a well in the Dharor Valley and will shortly begin drilling another one in the Nugal Valley, both in south-central Puntland. The statement says the two regions are part of a geological system that has already produced oil in Yemen.
It should take about three months to complete the two wells.

The statement says the two wells are the first wells to be drilled in 20 years in war-ravaged Somalia, which has not had a stable government for 21 years.

Source: AP

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Not sure whether I should be pleased with the news or saddened. Probably the later. Uganda, and East African country, has gas and patrol where British and US oil company pay the corrupted governemt only to continue fighting the opposition groups. And of course, we all aware that ''every five minutes'' a child dies in Uganda from malenutrition or so says, Save the Children.

I think, Somali needs peace and stabilty not Oil. Not now anyway.

Qaddafi's executioners break the Third Commandment

2011-10-21T09:16:00.002Z

There is no doubt that Qaddafi was a dictator and a ruthless human being. However, as I watched the video of his death I thought of the Third Commandment, revealed to the Prophet Moses, peace be upon him, at Mount Sinai:

Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

The Ten Commandments also show how Allah guided mankind in small albeit profound steps.

Qaddafi's executioners dropped on him in a blood-thirsty mob chanting Allahu Akbar (God is Great). The cruelty of the scene is beyond words, not simply in the act itself but also in the signal that moral progression of the nation would not come easily as those who aim to stand in Qaddafi's stead have shown themselves to be opposed to tribunal justice, and subscribe to naked violence, much like the dictators they shun. Their racist violence against black members of their continent in the so-called Libyan revolution has been well recorded. They considers themselves Arabs, true Muslims, haughty in their tribal disregard for Allah's family. Thus one dictator follows another, cruelty continues, the strongest, the hyper-masculine victimise and brutalise without pondering Allah, they use His name as a slogan, squeezed tight in their rage.

At Asr I sat down to read the Qur'an to assuage and get an answer for why things were as they were, why were these Muslims behaving contrary to Islam, what were we to do, and then it came -- in fact it says all over the Qur'an -- for indeed the Book endears itself not to Muslims but "believers who do righteous deeds". And in the faces of many Muslims all around the worlds there is light, for it has to be if they help the poor and infirm, take care of their parents, be kind and encourage and be full of love toward their husbands and wives, and struggle for social justice for everyone and be good to Allah's creation. That is proof that they have understood His message.

Titles

2011-06-01T00:39:00.004Z

An extract from Yahya Emerick's article The Confusion of the Scholars:

So where does the stupidness come in? There are several areas to look at and the first is on the issue of who is a "Scholar" or "Shaykh?" Allah is very harsh against the Jews and the Christians for considering their priests and rabbis as people who could make religious judgments without consulting Allah's revelations. The priests made the eating of pork allowed for Christians, with no authority from Allah or from Prophet Jesus, while the rabbis made laws such as a woman could not be in the house during her period and that milk and meat could not be eaten together. In this respect, the people "worshipped" their leaders besides Allah.

Sadly, this is exactly what Muslims have done for the last thousand years. In the early days of Islam, no one went around with ostentatious titles, as if they were somehow set apart from the rest of the people. Everyone was usually addressed as brother or sister. No one earned overly glorified titles, either, just because they studied with a Sahabi. The only real special term that I have ever come across which was frequently used by the Prophet to describe others is 'Alim (learned person). And this term was never used in the sense of a "priest" or Holy man. It was just that: a person who is learned.

In Madina, everyone was "learned" to one extent or another. The trader knew how to practice Islam, the housewife knew how to practice Islam and the traveler knew it too. If someone needed to ask a question about Islam that they didn't know, they would go to a friend or neighbor. For really detailed questions, they might consult someone who was known to be a teacher. But they wouldn't fawn all over the teacher nor would the teacher dress or act in such a way as to set him or herself apart from the rest of the believers.

Centuries passed and a funny thing happened. The Islamic world spread in so many different directions and millions of people were becoming Muslims. The common knowledge of Islam was not so common anymore. If a Muslim teacher went to any area where Islamic knowledge was scarce, suddenly, everyone was wanting to be around him. The teacher became special. (Think of Sufi-style Shaykh worship for example.) Fast forward many more centuries. There are millions of Muslims, but few know much about Islam. Teachers have become "holy" men and have such titles as "Shaykh" or "Maulana". They are a special class, or caste, of people who are sought after and revered by people who want to see their "god" in the flesh because the concept of an unseen Creator is too intellectual for most. (Hence, Muslim "Saints!")

So what of the world today? Any person who learns a few dozen ahadith and one or two ajza is calling himself a scholar and making pronouncements about Islam to his flock who knows little. I have met people who knew little about Islam calling themselves Imam, or Shaykh or whatever. Who made them Imam? Who promoted them to the role of a guardian of the Deen? Was it their ignorant followers? Was it by virtue of the fact that they attended some madrasa in another culture? Is it because they're rich? Who knows? All I know is that a real scholar doesn't call himself by a title. He doesn't need it. A real knower of Islam realizes he knows so little and is humble. A title makes him feel uncomfortable. That is a real Muslim leader. But what we have mostly is a clergy class. (Think of that hadith about the Day of Judgment where the pretentious scholar is thrown in Hell.)

And what do the self-appointed scholars say? The stupidity is amazing! These are all actual Fatwas One scholar will say that chewing gum does not break the fast. Another says that using a fork is haram. A third says that eating McDonald's meat is okay while a fourth says of it, no way. One scholar says human cloning is halal, while another says it's haram. One local scholar in New York says the Sunnah is not important and that most ahadith are fabricated. One in Egypt says that wife-beating is okay if the wife doesn't make an effort to look pretty while another says that mortgages are allowed under duress. (Have you ever heard the Fatwa that living in America is haram? It's there.) Each one of these scholars backs up their arguments with Qur'an and hadith, in a usually twisted way, and then says anyone who does otherwise is a kafir.

"Beauty" is Irrelevant in Theology

2011-05-25T02:18:00.012Z

Some Muslims place a great emphasis on what they consider to be "beauty". Beauty, of course, is a subjective marker and there's nothing wrong with it. How we treat others is an entirely different matter. It is with grace that the world began and it is with grace that we must move. The fondness of relaying how physically beautiful the Prophet Muhammad (peace be upon him) was is entirely irrelevant. The claim that he was the most handsome man is an unnecessary slogan of cultural realisation than anything touching the message of the Qur'an or the pious, humble way of the prophet.

When the ambassadors of Bani Amir went to Muhammad, they said, "You are our master." He said, "God is your master." Then they said, "You are most excellent of the highest degree." And when he heard this he said, "Say so, or less, and do not exceed reasonable bounds in praise."

In many ways it signals the poverty of theological discussions. To follow anyone based on his/her appearance or eloquence bears no weight upon truth. While there could be a genuine historical need to draw up the physical characteristics of individuals from the past to situate them more firmly within the narrative, anything outside it seems to be to be of no use at all.

In all honesty we do not know what prophets and their disciples looked like other than scant written descriptions. Given present-day celebrity obsessed media culture, it is not a bad thing. In a nutshell, it does not matter.

A moral of the story of the Prophet Yusuf (peace be upon him) is not that he was "beautiful", though some prevalent gossip totally obscures the moral with elaborations on his "beauty", but the power of Divine guidance and his will to resist the power of seduction. It was his grace that was beautiful, the preservation of his "beauty" through the strength of his will which drew upon Divine grace.

When people say this or that person is beautiful, it implies something purely physical and in relation to others. Yet true beauty is not referential. It does not deny others equal worth and is not oppressive. This is but one pearl of wisdom from Muslim theology that explores this issue:

Muhammad said, "That person will not enter Paradise who hath one atom of pride in his heart." And a man present said, "Verily, a man is fond of having good clothes, and good shoes." Muhammad said, "God is Beautiful and delighteth in the beautiful; but pride is holding man in contempt."

There are many others that enlighten the seeker, from the Prophet's response to Lady Aisha when she commented on Lady Safiyyah's short stature to the complete absence of aesthetic morality in the Qur'an. To believe is to love all of Allah's creation and to undertake a path of critical self-reflection of the ideas we inherit from forces that we meet and are surrounded by, from bogus eugenics to friendly dialogues. To believe is to respect each human being and to fall in love with good everywhere. It is to compare our own beliefs and values as Muslims with the sublime truths expressed in the Qur'an and to sincerely face the unfortunate fact that we linger far, far away from "beauty".

Other pictures from Somalia:Somali capital wins regional soccer tournament

2011-01-05T21:55:00.004Z

Fifteen Somali regional teams competed in a football tournament in Punt Land State of Somalia (the North East Province).

According to Somali Football Federation statement, the holding of this tournament marked the reassembling of the once disunited Somali youths and it was the first of its kind held in Somalia since 1987.

I just cannot upload the pictures!

The Covenant of Allah / Times of Confusion

2010-12-28T16:23:00.066Z

Two days ago I inadvertently chanced upon a discussion concerning one of the most popular Muslim bloggers who had apostatised. Of course, I was not a reader of the site (was directed to it once by someone).

The discussion on how this byword of Muslim blogging turned atheist, as some claim, is very interesting though not in the positive sense. Eventually I did locate the person's new blog, for I thought it was important to have a sense of her arguments and not what people were claiming about her. There were good points and bad points. It made me realise the great problems facing many Muslim converts, especially women, who are rushed off into marrying strangers as soon as they make the declaration of faith.

One of the experiences shared by the person rings true from my own observation. For example, I have never agreed to distribute dawah pamphlets on Islam Open Day at university. This Marxist-inspired tactic, with use of apologetics in its contents is appalling, in my view. We cannot state that women have rights in Islam while being silent on domestic violence and other tragedies in the community. We cannot call for justice for Aafia Siddiqui incarcerated in the United States while saying nothing about the thousands of nameless Indonesian maids abused by their employers in Saudi Arabia. Muslims must critique these facts. In fact, this story appeared in Crescent Times, an Australian Muslim paper, so there are definitely right-minded Muslims, and those anti-Muslim commentators who speak of a nefarious "Muslim mind" are clearly wrong.

It was so disturbing to read that the Indonesian women who go to work in Saudi Arabia feel the trust and are happy that they are working for fellow Muslims. But covenant is never shared between humans. And this is where I politely disagree with the lady who left Islam from what it appears are experiential realities, gauging from a handful of entries on her blog.

Islam teaches us that covenant is made solely between Allah and man. Not between human beings.

I do not think we own the right to judge a person who writes that she married a virtual stranger and was then swallowed up by a conservative establishment that looked straight through her when it came to her needs as a human being, whether it was getting served after all the men had eaten at a food stall or the inability to get a contract that stipulated that the marriage be monogamous. But here I am not speaking so much of this lady who at least has a voice, but for perhaps other women who are not fortunate either. Allah is the Best Judge, and He will take each atom into account, whether good or bad.

But that Muslims may treat each very badly is not news. Aren't we Muslims because our covenant is with Allah? Life drags many people through hot degrees, and some, even innocent ones can end up scared of "Islam" (Divine Revelation) because of what they "experience" (man-made discursive practice of ethics). And Allah is the Best Judge.

I have often asked myself if our personal experiences define our realities. In Tao Te Ching the first verse goes that the Way lies beyond what we experience. In The Road to Mecca, Muhammad Asad presses a shell to his ear, curious to behold a new sound. From my own life I can safely say that Islam was a choice, not a need. It became the Way the moment I understood the Qur'an, and though it made me pledge my allegiance during the first reading of the chapter 'The Prophets', it is only since early last year that I have gotten a fuller, richer understanding after some extensive research on how to internalise and converse with its ethics. I mention this because experience itself is never enough. To learn about Islam, to accept it, you must first read the Qur'an, its purpose, to make a covenant with Allah after you recognise His Voice. Even if you become a Muslim, you are not a believer until you consciously submit yourself after reading and learning, unto Allah alone. When you enter Allah's covenant, you must also be kind, gracious, for these are not merely qualities that are "good" but signify "surrender" and appreciation of His sermons. You will make mistakes, may be get a little political (though I have never understood those who support the Taliban, and there's something wrong to begin with) or make everything into right and wrong, but eventually you will come around to the realisation that it is all inconsequential before the simple and deep teachings of the Ultimate Reality, the Teacher, the One God.

Once I imagined I was on the Isle of Man, this fantastic place, and there were no believers, and I was sinking on my knees in hopelessness. Only Allah knows what I would have become or done. But if I truly believe, I would never disbelieve. And Allah knows what is true and untrue in our head, heart and hands.

It is recognising that Ultimate Reality, "His signs" as the Qur'an puts it that explain faith, not a symbolic identity of it.

There's no doubt that Muslims are in a terrible state. But along with the darkness, there's light. There are pious Muslims, wholly dedicated to the Message, who work diligently for goodness, who wish to bring Muslim life up-to-date with socio-economic conditions of the nation state. This Muslim ethical project (note: I didn't use the word "Islam"; this distinction is often not understood by Muslims who would rather deal with symbols and banners than actual meanings) is a necessity, because three or four centuries after the Prophet's death, peace be upon him, reliable theological discourse had been abandoned. It was only in the nineteenth century that a great scholar by the name of Muhammad Abduh diagnosed this amnesia. Wikipedia incorrectly calls Abduh a "liberal", a "Mutazili" and a "modernist". [A separate post is required for an exposition of these terms, and I will only say that an analysis of Abduh by a particular writer was flawed to the very centre in its assumption that "Islam" is a time-bound commodity which Abduh tried to mask with a "synthetic" reform - this perhaps has been the general loop-holing of religion by post-Darwinian, secular writers. Many modern anthropologists dispute this formulation which has its roots in the Enlightenment schematisation of progressive time and is frankly an 18th century Victorian evolutionary idea]. True to the spirit of Islam, Abduh was a, to use the diction of the secular tradition, a "liberal" on some matters and a "conservative" on others. Mark Sedgewick, his biographer explains:

None of these! I think he must have had some sympathy for the Mutazili, but he knew that they were different people from a very different age. The problems of his age were not theirs. Intellectually, he was certainly interested in some ideas of the Shia and the Sufis, but I don't think he ever identified with them, at least not after his youth, when he certainly considered himself a Sufi for a while. After that, I can't imagine him wanting to go to Tanta for the mawlid, or to Karbala! That thing was not his style at all. In the end, he was more of a regular Egyptian Sunni than anything else. Though he was never just a regular anything.

Muhammad Asad and his magnificent translation of the Qur'an were directly influenced by Abduh's scholarship. Abduh honoured all people, he did not consider the West as alien as Maududi did (whose ideas permeate contemporary Muslim polemics). Abduh respected women (for their social wellbeing and he also drew upon the Qur'an and scholarship to argue that polygamy was only permissible in certain circumstances), he outlawed slavery with the ideas of the Qur'an (a great achievement for contemporary Muslim life), he was a staunch opponent of colonialism (but did so through legitimate means, and parted ways with Al-Afghani on his "pan-Islamism" which has proved disastrous) among many other little and great things. Until his dying days he was working on the commentary of the Qur'an, with his prodigal expertise in theology and the Arabic language. He is quoted as stating that the Qur'an is "its own best commentary".

No scholar since Ghazali has been as influential as Abduh (for the right reasons). (For the wrong reasons) the demeaning of Islam by political ideologues like Maududi and medieval ravages by Muslim empires to consolidate worldly power in place of humility and faith have also defined thoughts and attitudes. A number of logical criticisms of Abduh can be made, if one chooses to, but casting aspersions on his belief are entirely without evidence.

As a number of intellectuals have argued, God-elected men like Muhammad and Abraham and Moses, peace be upon them, cannot make us feel as they felt. It could be elaborated that what can bind us to their ageless faith and humanity is the visibility of good ethics as taught by Allah in His Book, in allegorical and literal forms. And the example of the Prophet Muhammad, the Last Prophet, peace be upon him. But for us ethics would also mean the modernisation of social institutions in Muslim nation states, research, and dialogue. After all knowledge is the bedrock of spirituality. The pastoral, good, ethical mode of living of the prophets is absent in our age's organisation. The Qur'an (Chapter 56, Verses 10-14):

But the foremost shall be [they who in life were] the foremost [in faith and good works]: they who were [always] drawn close unto God! In gardens of bliss [will they dwell] - a good many of those of olden times, but [only] a few of later times.

Contrary to the theory of moral relativism, the Qur'an is clear that there is regression in man's faith and actions through history. Yet a little later in the same chapter, the Qur'an (Verses 27-40) provides further hope for us.

Now as for those who have attained to righteousness - what of those who have attained to righteousness? [They, too, will find themselves] amidst fruit-laden lote-trees, and acacias flower-clad, and shade extended, and waters gushing, and fruit abounding, never-failing and never out of reach.

And [with them will be their] spouses, raised high: for, behold, We shall have brought them into being in a life renewed, having resurrected them as virgins, full of love, well-matched with those who have attained to righteousness: a good many of olden times, and a good many of later times.

In the context of those who initially stumble and sin but eventually attain righteousness, there will be "many". This is a definite reality of our times. It is in contrast to the "foremost" of the first quotation, those "always drawn to God", of whom there are a "few" in times that follow the Last Revelation (Commentary by Asad, The Message of the Qur'an).

In today's environment, communication is either impersonal or absent. How do we get there? How do we bring knowledge to people that is articulate, intelligent and authentic? The well-travelled journalist Chris Hedges argues:

The debasement of language, which Shakespeare understood was a prelude to violence, is the curse of modernity. We have stopped communicating, even with ourselves. And the consequences will be as extreme as in the Shakespearean tragedy....The Arabic of the Qur'an is as poetic as the intricate theology of Islam. It is nuanced and difficult to master. But the language of the Qur'an has been debased in the slums and poor villages across the Middle East by the words and phrases of "political Islam". This process is no different from what has taken place with Christianity in the United States. Our mainstream churches have been as complacent in fighting heretics as have the mainstream mosques and religious scholars in the Middle East.

Hurdles line our path. For example, during his reign the Pakistani dictator General Zia instituted a law, in the name of Islam, according to which a woman who was raped could be charged with adultery. Imagine! On the subject of improvements, can't we introduce discursive practices that condemn racism, discriminatory attitudes, sexism, and intellectual laziness in religious scholarship? We do that in the spirit of Islam. For through history and by many Muslim power-brokers, it was never about Islam.

Our covenant is with Allah only, that's why we are Muslims. We must criticise such blatant disregard for human welfare, which is one of the very founding stones of Divine and prophetic discourse. We know that many bad things have been committed in the name of Islam and will continue to be done. Sometimes we may feel like the Companions of the Cave, afraid that we will be stoned by our own brothers. But this world was never ours forever.

May we stand against injustice, against evil words spoken by those in our midst, and strive to be good. For to Allah we belong and unto Him we will return. Believers will be tested, and each time they fall they will pick themselves up again. This is faith. It's all around us, and even its fragments in other prophetic lines in lands lost as far as the tribes we have never encountered or empathised with, albeit not as clear as the Qur'an, can be found in the good ethics practised by their members. Because there is something bigger than all of us, though we all will know it - the obvious conclusion of a rational, conscious specie (man) appointed as a deputy on earth and obligated to express the virtue of righteousness toward all that lives on earth - the Ultimate Reality we call Allah, though man has sought to haplessly define the Undefinable (Chapter 21, Verses 18-22).

Photo of Muhammad Abduh

The Hypocrisy of War and Puritanism

2010-12-12T15:10:00.014Z

Many journalists have acknowledged that Wikileaks has made an important contribution to journalism. It has embarrassed government officials like the US Secretary of State Hilary Clinton who was caught spying on the United Nations Secretary General Ban Ki-moon. But what of Arab leaders? Their war-mongering cannot sufficiently be put into words.

Saudi and Bahraini leaders called for a US military strike on Iran over its controversial nuclear programme, with Saudi Arabia's King Abdullah asking Washington to "cut off the serpent's head."

Wikileaks also has some other interesting information about Saudi royals.

The underground party scene is "thriving and throbbing" in Saudi Arabia thanks to the protection of Saudi royalty, the dispatch said. But it is only available behind closed doors and for the very rich.

More than 150 Saudi men and women, most in their 20s and 30s, were at the party. The patronage of royalty meant the feared religious police kept a distance. Admission was controlled through a strict guest list. "The scene resembled a nightclub anywhere outside the kingdom: plentiful alcohol, young couples dancing, a DJ at the turntables and everyone in costume."

It is amazing that it is the Saudi monarchy that articulates a puritanical system for the common man while despoiling itself in pleasures of the flesh (and then some). No doubt this hypocrisy exists in every single Arab country: one rule for the prince, one rule for the pauper. This hypocrisy is not new. It can be observed in medieval empires of the Ottomans, the Mughals, and even the Spanish Moors. And modern day tyrants like the warlords and the Taliban in Afghanistan. But Saudi Arabia has taken this to a new level. Let's not forget that the Committee for the Promotion of Virtue and the Prevention of Vice that was exported to the Taliban was engineered by Saudi bureaucrats.

The problem with puritanism is not merely that it sexualises all human impulses but it is impossible to live with. A Saudi friend explained that it is not unusual for the youth to tune into TV channels featuring Turkish dancers. If a man is spotted speaking to a woman, it is automatically assumed that they are planning a rendezvous.

It is wrong to criticise an entire culture and there is evidence that it is another form of racism. Cultures are inherently good, but also contain structures that are the product of their coercive and cooperative capacity and are in constant influx. The majority of Muslims are victims to the system, they do not theorise ethics. We must employ correct Muslim ethics to make a change. The changes that the Prophet Muhammad, peace be upon him, made were directed at unethical structures within the culture, not the culture itself. The ethics used to make changes were dictated and inspired by the Word of God and the emotional and intelligent quotient imbibed by man.

Almighty Allah guides man to civilisation. Islamic architecture is not civilisation, good behaviour is civilisation.

Pakistan, Egypt, and Iran, followed closely by Saudi Arabia, have the highest rates of pornography access. This is mainly caused by the socio-economic conditions but we must also rethink puritanism and theological laziness in dealing with these issues.

What would the Prophet Muhammad, peace be upon him, have said of this hypocrisy?

By Him in Whose Hand is my life, even if Fatima daughter of Muhammad were to commit theft, I would have cut off her hand.

Unfortunately, the Saudi example is worse, because how can one make rules for another and not carry on oneself? To say nothing of the impracticality and repressiveness. Why are Saudi Arabia and other Arab countries baying for war against Iran? To say nothing of the amorality and suffering.

Because Heaven is Ahead

2010-12-07T13:00:00.012Z

When conversations become shorter
And roads become longer,
You must keep on walking
Because Heaven is ahead!

Worries will leave you,
Earth will swallow you,
You must forgive yourself
Because Heaven is ahead!

Until the stars shine
Misunderstandings will thrive.
Prepare for the Day they are put out
Because Heaven is ahead!

Silence will never leave you,
Let it be your friend thereon.
You will reach Home one day
Because Heaven is ahead!

Live to be free, die not aggrieved.
Live to be happy, die not unkind.
Thank the Lord for each breath
Because Heaven is ahead!

Live to smile, live to give.
Live to worship the Maker of sunrise.
Share the Grace and Love dispensed
For without, there's no Heaven ahead.

Photo by Forty Two.

The Bismillah Rhyme (2005, Excerpt)

2010-10-25T19:47:00.007Z

Bismillah! The buds now burst into hues unimaginable;
Flowery nerves fattening up by the blessing of our Lord.
Wondrous things to perform; not on stage, not on stand
But in nooks of cooler sand; the plant now whorls
Into our worlds, waltzing to the poet's carts - Shakespeare carts -
We're all poets at the heart - lug them up the dusty path.
The clouds must hold our pain till we've reached home!
To the sun's veil we cling, slipping to the evening again.

Bismillah! What better rhyme can I offer than this?
In all things of nature, God's signs are seen.
In dark, in murk, in light, in grace, in every space
That you hold to yourself from me and the rest.
But we dwell together in this Earth as brothers and sisters...
Here's a rose for the sweetest, the pious and mildest
That sprang from the soil of a poet's heart.
I might as well repeat the round: we're all poets at the heart.

Bismillah! Come child, sit with me and pray
For your mother, father, brother, sister and friend
Who love you more than you hope they do!
They kneel in humility and pray for you
Every day, when you step into the impulsive world
Raise that head that springs from you and look,
Look at all those things around, and roll your eyes round and round
At sky, at sea, at grass, at bee (don't go very near the bee)!

Photo by Taylor Miles

Selflessness

2010-10-18T16:01:00.002Z

But he would not try to ascend the steep uphill road... And what could make thee conceive what it is, that steep uphill road? [It is] the freeing of one's neck [from the burden of sin], or the feeding, upon a day of [one's own] hunger, of an orphan near of kin, or of a needy [stranger] lying in the dust and being, withal, of those who have attained to faith, and who enjoin upon one another patience in adversity, and enjoin upon one another compassion.

~ The Qur'an, Al-Balad (The Land), Verses 11-17

Eid Mubarak!

2010-09-13T04:24:00.011Z

Eid Mubarak to all the dear Muslim brothers and sisters on God's earth, who are the Ummah. May the One bless and guide us through our adversities, journeys, bliss, awakening, and sleep. May we all remember the favours of our Maker. May the people of Pakistan affected by the terrible calamity know ease after suffering, may we open our hands and hearts to aid them. May the Muslims in the United States be given the rights of citizens and not aliens.

May the non-Muslim brethren suffering around the world know ease after suffering. May we heed the Prophet's, peace be upon him, command: "Feed the hungry and visit the sick, and free the captive if he be unjustly confined. Assist any person oppressed, whether Muslim or non-Muslim." As the esteemed scholar Muhammad Asad reminded, Muslims are ethically bound to cooperate with people of other faiths and even those without faith because we must convey the teachings of God to those around us before it's too late. And that can be done by being true. But as the Prophet Muhammad, peace be upon him, said: "No man is true in the truest sense of the word but he who is true in work, in deed, and in thought."

May Almighty Allah bless us all. May He guide those astray, and may He strengthen those who follow the truth or something close to it. God knows best, and He gave us, the Ummah, this most special day. Eid Mubarak!

His is the Universe and Everything in It

2010-09-13T04:03:00.012Z

His is the bluebottle flower and His is the sea-down turtle. And I’m just a quiet letter in the whirling wheel of Creation.

O how the world is filled with the sermons of the Lord, taught through the human tongue of the prophets, His limitless transcending mortal bounds. None can know but what He permits, and He has permitted all that man can imagine. How the unbeliever’s heart pounds in the worship of the Lord, thus how unbelievable the denial. From the moment of the first arrow of reason airborne, man is in awe of the rolling wave of existence!

O Lord, I know that every worm that shall mine out of me crumbs and every mossy shower that shall entomb will answer Thy Way. Never leave me to the crowds for now.

By Thy leave I’m a servant humbled by knowledge, each bolt of Revelation lowering me until I dwell in Nothingness and nothing still.

By Thy leave I’m a servant with a book; may I earn it in my right hand. Will not the arrogant grieve, those who scoff at the barefooted water-carriers?

O Lord, man’s love for Thou is edifying, and all the rest is of the self. By Thy leave, may my path be built upon the former.

Yet Thou grant portions of near solace between us. O but if we looked beside: that's all to be found. Thou art the Most Gracious, the Dispenser of Grace. In the Daybreak and in the Mantled Hours, in Thy remembrance, my being (the littlest letter Thou willed to be) doth abide.

Photo by Christopher Thomas

Give charity without delay, for it stands in the way of calamity.

2010-08-29T15:28:00.004Z

The Prophet also said: "Give charity without delay, for it stands in the way of calamity." - Al-Tirmidhi, Hadith 589

"They ask thee what they should spend (In charity). Say: Whatever wealth ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, - Allah knoweth it well." 2.215
　

After a long time in exile, I went back to Somalia in 2005 to see my father for the first time in fourteen years. It was a heartfelt reunion: I had grown up; he had grown older. But there was nothing much I could find to say to him. I had mixed emotions: I was frightened yet excited to meet and get to know relatives who I did not know before.
My father often had visitors in the afternoon, most of them long term friends. Some of them were internally displaced and had no income. Although not in a great position to help others financially, my father always shared the money sent to him by his children (us). I noted my father's particular care to his old friends as much as his relatives.

There was one man who would never ask for help but came to my father's house each week. He was pleasant. He had lost his family in the war and later remarried. He had two young sons. I got to know him better. As there were other people asking for financial help, I hardly had any money left, so was incapable of providing him with any financial support. I got back to London. But his face stuck out in my memory. Subsequently, I sent him $50 through my father. My father took it as a gesture of genorosity. No, I did it for myself ---to lift my sadness about the man‘s plight. Yes, selfish (we help others to help ourselves in whatever way you look at it).
A year later I went back to Somalia again. I saw the man, charming as ever. He visited just as we (my father and I) were about to depart to the airport. I had $20, which I divided between him and a cousin of mine, Abdullahi. The man informed me that he was recently diagnosed with Hipatius, and that he would insha'Allah be cured if he purchased the medication. He said the $10 would do it. I wished him all the best.
I made a promise to myself that I would send some money to the man and to my cousin Abdullahi as soon as I got back to London and started working. In February 2007 news reached me that my cousin had been killed in the outskirt of Kismayo. Sadness overtook me for a while, but life had to go on. I never stopped wanting to send money to the man. I had to save it. Meanwhile, my father fled the country to Nairobi, Kenya. Although I kept telling my mother that I saw so and so man ( she knew him) and that I would like to send him $100 for medication, I barely made a concious effort to find him...until one day. I telephoned my father and asked the whereabouts of the man. He replied: ’I will enquire about him’. It took him about a month to find out any information. Sadlly, the man had passed away a few months earlier.

Had I tried harder to send him the money, I would not have felt so guilty about not acting quickly enough. Had I not bought that expensive perfume, perhaps I would have been able to save the $100 earlier.

While I cannot turn the clock back, I learnt to act quickly and timely. I may not be able to help everyone but I try to be charitable in my voice.

‘’Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most Forbearing.’’

Al-Baqara ( The Cow) 2:263.

Sometimes I miss my prayer...

2010-08-17T10:28:00.014Z

Sometimes I miss my prayer, Fajr or Isha, but though I pray it afterward or even at days lone feel troubled to let the last go, I know that it is through prayer that I take comfort in Almighty Allah. Its absence, the Prophet, peace upon him, reminded has a clear symptom:

He whom prayer preventeth not from wrongdoing and evil, increaseth in naught save in remoteness from the Lord.

Much of the time I contemplate. And how sweet and sad is contemplation! The Prophet, peace be upon him, said: "An hour's contemplation is better than a year's adoration", and "One hour's meditation on the work of the Creator is better than seventy years of prayer". But I know the reflection would be stronger if I missed no prayer at all!

Knowledge & Apostasy

2010-08-14T11:58:00.024Z

This is the most excellent essay I have yet read on the subject of apostasy. Those of us who have sought to cultivate our conscience through the Book of God may have experienced cognitive dissonance when God's Word is disregarded in favour of historical interpretations.

It is unfortunate that we give greater importance to certain ahadith conflicting with the Qur’anic values and thus bring bad name to Islam. Commitment to these values is far more important than to opinion of the ‘Ulama based on medieval ethos.

The only problem with this article though is that while correcting Mawdudi's weird thesis on apostasy the author expresses his surprise at "how an Islamic scholar of Mawdudi’s status can confuse things to such an extent...." Any right-minded Muslim who has researched Mawdudi's worldview, notably critiqued in a study by Sheila McDonough, will only have loathing for him. Mawdudi was merely a Muslim version of V.R.Savarkar, and viewed Islam as a political state programmed to express its frustration at colonialism by oppressing others. Another similarity they share is a zest for revolutionary beliefs after the withdrawal of the British Empire.

It is my view that Muhammad Asad's critique of the concept of revolution from the Islamic standpoint in his 1948 work The Principles of State and Government in Islam, which would be revisited in his future projects, is the earliest of its kind and is an indirect reference to Mawdudi's thesis. Asad would also live through the so-called Islamic revolution in Iran, witnessing the growth of the movement. "Islamisation" here was nothing short of intellectual dishonesty, a form of cultural realisation and of authoritarian control over Muslims. In these states women were invisible and difference of opinion was not tolerated. In short, Islam itself was curtailed in the name of Islam. The irony was impossibly crude.

In contrast, Islam inspires God's unceasing teachings and mercy, uplifting man to a level which he attains through His belief in the One God accompanied by good works which rescinds the first and only response of the angels to Almighty Allah on His declaration to "establish upon the earth one who shall inherit it" (The Second Chapter, Verse 30):

They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood - whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?"

Almighty Allah answers:

"Verily, I know that which you do not know."

In the thirty-third verse of the tenth chapter of His Book, Almighty Allah says unto man:

It is God [alone] who guides unto the truth. Which, then, is more worthy to be followed - He who guides unto the truth, or he who cannot find the right way unless he is guided? What, then, is amiss with you and your judgment?

May we believe so, and may He save us from the fitnah of group-thought and cult worship and open us to critical intelligence and the Light we merit. Also, the Prophet repeated thrice that "the worst of men is a bad learned man...." May He grant us religious scholars at whose death the Ummah is poorer, those who seek to benefit the Ummah by being true to the message of Allah and are/were true in their opinions. This also means avoiding the invention of ethnocentric commentaries on Islam. On a Ramadan night four years ago, the Yemeni Muslim historian Al-Shaiba issued a lecture in which he pointed out such flaws.

He added that among the best companions of the prophet (PBUH) were Bilal (Ethiopian), Salman (Persian), Suhaib (Roman)—and the list goes on. Al-Shaiba criticized Arab historians for perpetuating stereotypes and writing boring narratives. They wrote some legends, according to their sectarian and/or political backgrounds. Jarallah added that most of Arab historians limit themselves to their geographical locations, giving only a partial sense of the whole heritage. “Many Arab historians wrote about the life-story of the prophet (PBUH) almost similarly, but they have clear differences when they write about the aftermath.

"That’s why the Islamic history did not develop,” al-Shaiba said. “All of that passed through us as a sacred heritage, to which Arab and Muslim historians remain bound even today.” Arab and Muslim historians and researchers should be able to question that heritage, making use of what is useful and ignoring the rest, said the Sana’a University professor in a bombshell statement. “We should believe in dialogue and respect others’ opinions,” he said.

In the words of the Prophet Muhammad, upon whom be peace:

Verily God doth not taketh away knowledge from the hands of His servants; but taketh it by taking away the learned; so that when no learned men remain, the ignorant will be placed at the head of affairs. Causes will be submitted to their decision, they will pass sentence without knowledge, will err themselves, and lead others into error.

Love and Fear

2010-07-18T12:33:00.006Z

I was just thinking of the harmony between the two ways which define humankind's relationship to God in the Qur'an while walking back to my room from the laundry: love and fear. I was not the only one. The scholar Ahmad Kutty answers: "As servants of Allah, we must entertain love and hope in Allah with fear of His wrath, for Allah is Most Merciful and Compassionate and He is also Stern in punishment. Fear alone, without hope, is not recommended, just as hope alone, without fear, is not recommended."

So well spoken.

Polygamy

2010-06-16T12:43:00.016Z

It is hardly one of the most contested debates in Muslim theology - the uses and misuses of polygamy. However, many independent minded Muslims have often found themselves at odds with traditional theology, unsurprisingly because it terminated approximately in the 10th century, and much of what we call tradition is a rehash of the opinions of dead scholars. Those familiar with the format of a fatwa are obviously aware of how scholars of the past are constantly dredged up to answer for the present. This blind piety for dead scholars, to whom we surely owe our respect, is nothing short of intellectual laziness. They would themselves have been horrified at the application of their time-bound thought in the modern world which has witnessed the carving up of monocultural forts into multicultural nation states. In This Law of Ours, the exceptional Muslim thinker Muhammad Asad documents the collapse of critical thought engendered in the first few generations after the Prophet Muhammad's, peace be upon him, death.

It does not seem to have occurred to them [religious scholars] that however great those "early generations" of Muslim scholars might have been, later times might bring forth intellects of equal brilliance which would have at their disposal not only all the material and all the scholarly apparatus which had been available to the "early generations" but would have, in addition, a greater amount of historical, psychological and scientific experience on which to draw. [Pg 58]

On the subject of polygamy itself, was it not the Prophet Muhammad, peace be upon him, himself who confronted Ali on his decision to take another wife? This had caused Lady Fatima much distress. Any person who single-mindedly argues that all men have the divine right to take more wives has ignored a very basic premise i.e. empathy. There is nothing black and white about the injunctions in Islam, every rule must be contemplated. For example, the Qur'an's egalitarian refrain to protect the rights of widows, orphans and the poor is ironically demolished when it is precisely those that are singled out by the so-called jury in countries like Saudi Arabia and Pakistan for hudud (capital punishment). Tariq Ramadan has rightly called for a moratorium on this issue. This does not pander to the pejorative of evolutionary progress but sheds lights on the authoritarian misuse of Islamic Law, the purpose of which is to spread justice and not oppression. This is not giving up Islam but reclaiming its original creativitiy and humanity from totalitarian theorists like Maududi. Fazlur Rahman indicated that the basic imperative of the Qur'an is that the individual should cultivate his or her own conscience. That's certainly much closer to the theme than Maududi's refusal to concede that there is something more to Islam than his interpretation of it...the interpretation that is based on the non-Islamic concept of revolution rather than the measureless compassion and mercy of the Lord of the Worlds toward mankind.

Tall Towers

2009-11-05T04:37:00.015Z

It's in today's news that Barj Dubai is now the tallest man-made structure ever. One of the signs of the Hour, as the Prophet Muhammad (peace be upon him) related, is that shepherds will start building tall towers. This should not be understood as a religious derision of the achievements of the desert Arabs to whom it particularly refers to, for achievements of man are commendable. Rather it is a very literal prophecy. Muslims who have criticised the superfluous building constructions in Mecca have used this narration to attack the Saudi establishment. This has been a traditionalist critique, which is quite valid, but short of looking at the effect this may have on local, small industries. In fact, the latter should be the primary concern. In the Dubai case, however, it is intended to attract tourism. On the other hand, the first argument unwittingly implies that faith is a treasured past which is being intruded upon by modernity. As such, faith becomes a relic, an identity rather than a timeless message from God. What's for sure is that the competition to build tall buildings is proof that humanity, indeed the entire earth, is in a new age which will lead to the Last Hour. Only God has the knowledge of its exact time and occurrence.

God separates the wheat from the chaff

2009-11-05T03:25:00.008Z

Ah, woe unto worshippers
Who are heedless of their prayer;
Who would be seen (at worship)
Yet refuse small kindnesses!

- Al-Maun (4-7) , Qur'an

The Most Irrelevant Question

2009-09-17T14:24:00.004Z

In my view, the most irrelevant question we ask each other is: "Where are you from?"

My friend Ibrahim and I have never asked each other that. We are different colours but one race: human. We first met in the wudu room. I really feel the love on this one. It's that calm feeling of belief. It's who you are that matters and you only get it right if you don't have any reservations about your sister marrying this guy. It's who he is that counts: a God-fearing, good-natured person. All Ramadan he has been coming one hour early, for the sake of Allah, to arrange for our food and seating. This is not to say my sister is marrying Ibrahim but I pray she'll meet such a person. These are the jewels God has strewn -- to make it easier for the rest.

Vegetarianism & Compassion

2009-07-06T09:11:00.007Z

I am thinking of turning to vegetaranism or something close to it. I feel that the meat industry is against the teachings of Islam and the conscience. No, Islam does not prohibit eating meat, but the Last Prophet "has placed the killing of animals without a justifiable reason as one of the major sins".

Animals in Islam

Avoid ye the seven obnoxious things {deadly sins}: polytheism; magic; the killing breathing beings! Which God has forbidden except for rightful reason. (Narrated by Abu Huraira. Sahih Mulim - Kitab-ul-Imam (Ref. No. 46); Chapt. XXXIX, Vol.I; p. 52. Bukhari, 4:23. Also Awn, (Ref. No. 32); Hadith No. 2857.

The continual killing of animals as a food supply -- and the outward manifestation of faith lacking the particular teaching within Muslim circles is rather stupefying. Despite Islam's emphasis on good treatment of animals, Muslims -- like Christians and everybody else -- can be observed "living off " the suffering of animals. We are only allowed to eat meat in moderation. Now we have turned animals into an industry. This is what happens when you do that:

Action of the Month

Desperately sick and injured pigs were discovered at Longerong piggery with no attempt made to provide them with veterinary assistance. Footage of a moribund pig with thousands of maggots crawling out of a wound has shocked even the most experienced animal advocates.

This is happening at a piggery in Tasmania, and it's happening to all animals worldwide. In Islam we are fortunate to have the rules but there has been no application of those rules -- in fact, it is no coincidence that some of the Muslim countries that sell themselves out for being "Islamic" while breaking every single rule and enforcing twisted interpretations that directly target women, for one, do not enforce these basic yardsticks of faith, even a twisted one.

Also:

Our Holy Prophet(s)'s overwhelming concern for animal rights and their general welfare would certainly have condemned (La'ana) those who practice such methods (factory farming), in the same way as he condemned similar other cruelties in his days. He would have declared that there is no grace or blessing (Brakah) - neither in the consumption of such food nor in the profits from such trades.

As the meat certainly comes from factories, even Muslim ones, I think there is enough reason to go green. What do you think?

On a side-note: Regarding pigs, Dr. Rajab Abu Mleeh, Shari `ah consultant at Islamonline.net website, states that "we are required to show mercy to this animal and not to cause it pain or harm. Indeed, it did not commit any fault or offence. Rather, it is an animal which glorifies Almighty Allah Who has created it whereby to test us and see which of us is best in deeds..."

Related Post: Food for Thought by Tim.

Don't Be Sad

2009-05-12T10:59:00.001Z

Kindness in Islam/Views on the Taliban/A Message of Peace

2009-05-02T15:48:00.009Z

There are a group of Muslims - fanatical, tribalist, nationalist - that are in the habit of telling other Muslims that they are not following Islam, and they're a general offence in the sense that they spread hatred and violence against non-Muslims. The most extreme example of this group is the Taliban: long bearded, short-sighted, fascist to say the least. And the most common trait of this group is that they are unkind. Seriously, you'll hear of them beating women, throwing acid into the faces of girls who want to get an education, torturing boys and men. In short, the Taliban and its like-minded followers love nothing more than raping humanity. In the Islamic view, if you show inhumanity and unkindness to others, you don't have faith. You have lost it. There is one thing that is fundamentally incompatible with Islam: inhumanity. Islam's last prophet, Muhammad (peace be upon him), has said: "Kindness is a mark of faith: and whoever hath not kindness hath not faith." How universal: "All God's creatures are His family; and he is the most beloved of God who doeth most good to God's creatures." How significant: "Who is the most favored of God? He from whom the greatest good cometh to His creatures." How lovely: "What actions are most excellent? To gladden the heart of a human being, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the wrongs of the injured." How wise: "Verily, God is mild, and is fond of mildness, and he giveth to the mild what he doth not to the harsh".

It will be hard for many non-Muslims to recognise Muhammad's voice in these messages - with his lament for God's creatures. But that's how it is. That's how he was. He was not like what the Danish cartoonists or Orientalist fantasists made him out to be or what al-Zawahiri makes himself out to be. The Prophet was not just an important figure in Islam but a great figure of humanity. By concentrating solely on the wars he fought against people who wished to kill him (and then blame him for their moral weaknesses) or making the Prophet a perfect deity of sorts - such as the false mystical belief that he was the first act of creation and a sort of inspiration for what followed - we do our faith a great injustice. We need the Prophet's words more than ever. He walked on earth and taught his brothers and sisters because he was human. Especially now that we find men in religious robes using a vulgar image of Islam to destroy the societies around them, brutalising countless innocent people.

We must listen to the Last Prophet (and the Prophets before him); to educated, intelligent Muslims; to wisdom and knowledge; to share our common legacy with all of God's creatures; to honour God (for to honour God you must first love your fellow man).

We don't need senseless violence; sectarian strife; terrorist atrocities against Muslims and non-Muslims; and trivialising "the West" as a darkened place of mere material longing (which is the sister of Orientalism: Occidentalism). Separating the world into the pure and impure is itself unacceptable. Who decides that? Good and bad people are dispersed in every land. There is nothing like "Islam and the West" in Islam. It's all God's beautiful earth. Do they ever pause by a rolling river or a mist-covered mountain? They madly say it's just "science". Respect others! Moreover, in Islam there is no room "for revolution, only evolution" (Muhammad Asad).

Let kindness be our first step, let faith be our heart's rest, let the conscience be the staff in our hands and let the everlasting rainbow of God - stretched from the East to the West, North to the South - humble us...before we say an unkind word or lift a callous hand to strike another human being. One day all of us will return to God and answer Him for what we said and did. It is the choice each one of us must make: to either be on the side of what's good or what's prohibited.

There is no system of honour killing or concept of revenge killings or holy war in Islam. "What the West did" is a popular refrain. I dare al-Qaeda to say this truly, for it has itself partaken in the retardation and destruction of decent Muslim societies. Muslims must address their own history of colonialism and distance themselves from the vain glories of the past. They must emulate the Prophet Muhammad (peace be upon him), not the time in which he preached. Islam must not be confused with Jahiliyah, which is what the Prophet fought against. We must fight against it, too.

We must first build an ethical, God-fearing house, because it is well-known that murder and debauchery do not breed faith. They are an abuse of faith.

It's the Prophet Muhammad against the Taliban. It's Islam and humanity against superstitions, barbarity and thoughtlessness. And may the Taliban perish with the ashes it beholds for our future. May we fight them and regain the golden sands of learning, reason and knowledge. Where God is worshipped in peace, for that's what Islam means.

Monotheism

2009-04-17T07:49:00.005Z

God is the only one we may serve and praise....We may not act in this way toward anything beneath God, whether it be an angel, a star, or one of the elements.....There are no intermediaries between us and God. All our prayers should be directed towards God; nothing else should even be considered.

- Maimonides

Note: Anything that diverges from this is not monotheism. No prophet or pope or saint possesses the honour of Almighty Allah.

''Making the coastal areas lucrative for local fishermen again could encourage pirates to return to legitimate livelihoods' It is all about justice

2008-11-23T10:52:00.005Z

''
''Beyond the immediate need to temporarily send warships to police the troubled waters, a coalition force tasked with fishery protection should be deployed. It could be done under the auspices of the United Nations, African Union, or a coalition of willing states.
This option will address a root cause of the piracy problem, rob the modern-day buccaneers of their legitimacy, and be more acceptable to the region as an enduring part of the solution.
First, this option will address the very problem that originally sparked this rise in piracy. The problem of piracy in Somalia originated about a decade ago because of disgruntled fishermen.
The headless state had no authority to patrol its tuna-rich coastal waters and foreign commercial vessels swooped in to cast their nets. This proved a slap in the face for Somalis, who saw these vessels as illegal and raking in profits at the expense of the local impoverished population. To make matters worse, there were reports that some foreign ships even dumped waste in Somali waters.''
www.csmonitor.com

• Katie Stuhldreher is a graduate student at the Elliot School of International Affairs at George Washington University, where she's currently researching Somali piracy.

The Many Salafisms

2008-11-04T05:49:00.019Z

Yes, I know what you must be thinking: misogynist, arrogant and supremacist. This in fact is the dreary picture painted by the sociologist Riaz Hassan in his book Inside Muslim Minds of what he labels "Salafibism". Fortunately, mortal muse is never that wholly encompassing of truth. Take for example the Muhammadiyah Association. Reporter Amy McQuire who toured East Timor and Indonesia with the Asia Pacific Journalism Centre in July came into contact with Muhammadiyah, the second largest Muslim group in Indonesia. What did she find? That it runs hospitals and schools in urban, regional and remote Indonesia. And "it does not discriminate in providing services to all sectors of society. Muhammadiyah also has an active women’s branch called Aisyiyah, which is involved in several charitable works aimed at empowering women."

All this good from a group which if we have been told is an inherently evil form of expression colluding with sectarian fantasists of old?

From the Muhammadiyah website:

On 25th May 1957 a group of students from Madrasah Raudatil Atfal and students of the late Ustaz Abdul Rahman Harun, Ustaz Rijal Abdullah and Ustaz Amir Esa had organized an Eid Adha Hari Raya Gathering. In that gathering the students had unanimously agreed to strengthen their group and officially established a Sunnah/Salafi movement in Singapore.

I'd argue there is nothing uncommon about a humane, tolerant Salafism. Just like there are many Sufisms, there are many Salafisms. Some of them are dubious, some of them are not. The routine mutual slander (as occurs on the blogosphere) is neither here nor there. Moreover, an individual humanity supersedes prejudice.

The task of a contemporary Muslim, in my view, is also to struggle with labels and meanings. In order to achieve that, we must first emotionally distance ourselves from group-thought, and then, come to common terms.

I'd like to voice my own personal disagreements with a lot of what is established, but it'll probably cause more division. I have come to the realisation that dialogue and everything sounds good but at the end of the day we're going to disagree. Let us live together and clog the hurt. Sectarianism is one of the biggest problems facing Muslims.

It doesn't help when Irfan Yusuf blames all terrorism on the "Wahhabis". There is more to it and more to a range of a peoples than meets the eye. Terrorism, in fact, is the legacy of Sayyid Qutb who subscribed to the colossal Leninist irony that killing of innocents on whatever scale is justified in a quest for earthly utopia. This ideology lies at the heart of Al-Qaeda's error: "there is no hope". The actions of terrorists suggests that God is unable to govern with fairness and permits debauchery and killing in the service of depraved, elitist maniacs. Certainly not the God of Islam. Not the God of man. In Islam triumph is always of unrelenting faith, of good, of meekness, of patient labour and of small kindnesses.

Salafis, Sufis and Shias must stop fighting and start building.

We are mortals, of course, balancing immortal revelations. Separated by land and sea and culture and viewpoints. Yet, there is no excuse for slander.

If Things Must Change...

2008-11-02T04:24:00.007Z

I just read a disturbing story of a thirteen-year-old Somali girl who was raped and then -- by a form of twisted logic -- stoned to death by "Islamic militants". There is no denying that the judges were Muslims acting in the name of Islam. Once again, we must look at this news from a different angle first. Somalia has been invaded by Ethiopia at the behest of the United States. This report like all others also serves as a propaganda by Uncle Sam as it tries to incriminate the enemy. You can bet your bottom dollar that Ethiopia has been stoning teenage girls as well, but you never hear of that as it besmirchs the status quo. The establishment feels no sensitivity toward the rape victim. It is merely to garner outrage from the public.

For those who sincerely care about incidents like these (divested from politics) in Muslim countries, there is one solution. Islam has witnessed the death of the "activist scholar", those knowledgeable Muslims who championed the causes of the poor and disfranchised. Instead, a scholar now speaks what the congregation wants to hear. Muslims are now indulging in lashing out at others for their misfortunes. This has given rise to progressive groups and other groups sunk in the quagmire of tradition in response to the literalists, all of them unable to seize the spirit of classical Islam. Hence, now is a need for scholars to speak up against the thousands of cases of injustice against thirteen-year-old girls like Aisha Ibrahim Duhulow. Islam can only move forward with the participation of conscientious scholars. I even believe that if all the scholars in Iraq united and condemned the sectarian violence, Iraq would be free. Islam has been let down by effective leadership.

Islam Tonight (Ramadan Mubarak)

2008-08-31T09:02:00.004Z

All of them lie in sleep
Except her, for whom it is Islam tonight.
Sitting so pure and demure
With the Qur’an on her palms.

All of them lie in sleep
When the stars are in the eyes to keep.
A naughty storm in the dark;
Not long, angels chase it away.

All of them lie in sleep.
She declares her faith in her heart.
Allah hears and comforts her.
Tears come to her very eyes.

All of them lie in sleep.
Sister Fatima rises and kneels.
She is now among the believers
Whom Allah guided to His path.

Muslim Judeophobia: A Disease

2008-05-26T08:06:00.011Z

I've always planned to address this issue, which is propagated by some Muslim speakers, namely that Jews are our enemies. This is wrong. Jews are not our enemies. There are numerous Jews who stand in solidarity with Muslims on Palestine. It is true that there are Jews who are Zionists and puritans. But it is also true that there are Muslims who are Mawdudists and puritans who support the oppression meted out to insiders and outsiders of their respective nation states, out of a disjointed sense of loyalty, blinded by tribal partisanship to right and wrong. Progressive or liberal Muslims will not find in me a friend either because I identify a similar ideological pattern in their blindness toward neoliberalism and wars waged by their countries, usually Britain and America. Both these groups respresent extreme factions within the Muslim body. While Mawdudists decry "Western evil", the proggies correct that through their own selective ideology. They are two faces of the same coin. Islam has always proposed a middle path. This path is enshrined in the Qur'an, an intelligent, discoursive reading of which reveals that Jews and Chrisitans are the People of the Book. They are to be respected. And not just them, we have an obligation as Muslims to respect the rest of humanity. And this can be achieved by an emphasis on those traditions that bind us together as a people. Love knows no context. It is true that there has been antipathy and even wars between Muslims and Jews. But there is no theological basis for an iota of contempt. The Qur'an offers theological critiques of both Christianity and Judaism to warn of making the same mistakes, and the New Testament and the Torah both do the same of those gone before them, and the Qur'an forbids oppression and discrimination. It is and always has been political. Indeed, Muslims are one body, but humanity is one family.

Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeral procession passed by. On seeing this, the Prophet stood up. One of his Companion remarked that the funeral was that of a Jew. The Prophet replied, “Was he not a human being?”

We find that even during the Prophet Muhammad's time, Judeophobia was rife in Arab Muslim society. Like in today's world, it originated from politics. We also find that the Prophet's other wives ridiculed Safiyya bint Huyayy who was formerly Jewish. This thoroughly displeased the Prophet. Therefore, any amount of irrational fear or loathing of Jews should displease each one of us who calls himself a Muslim. On another occasion when Lady A'isha made some remark about Lady Safiyya's short stature, the Prophet replied: "You have said a thing that if it were left in the sea, it would mix with it (and make its water dirty)." And when we Muslims express prejudice, ignorance and downright hatred toward Jews on the basis of mad politics (on which we aren't heroes either - look at the despotic Arab countries which fly the flag of hatred and nationalism, and their overweight rulers), it is like we have said and done things that would make the sea the colour of our loudly professed albeit tainted humanity.

http://www.islamonline.net/english/In_Depth/mohamed/1424/kharitah/article09.shtml
http://news.haaretz.co.il/hasen/pages/ShArt.jhtml?itemNo=168205

I Am Sorry

2008-05-06T07:07:00.002Z

If I am wrong or regret a deed
I can tell it from my heart's plea.
As I write, I am stricken
By a worthless sense of mission.
I was not sure, how could I know
The path I walked was far too low?
If I have grieved a single soul
In any silly wayward role
I come to you, full of apology.
Not in the charming verse of mythology.
But simple like a child I hold
The decency that I erstwhile sold.

Second Chance

2008-03-19T20:20:00.000Z

As the years pass by, there is always a part of us that wants to look backwards, to reminisce about a life we have left behind now. We travelled up to North Yorkshire this weekend to visit my parents and I had in mind to take a detour to Hull on our return: to remember old friends, revisit old streets and see how much has changed. We didn’t get to go there as it happened, but I did realise another desire of mine: to return to York mosque.

We left the Rectory half way through the morning on Monday and made good progress back past York and towards the M1. We had travelled about 30 miles and were about 10 miles short of the motorway when my wife suddenly remembered that we had forgotten our coats. She insisted on going back for them since they are all we have to protect us from the cold through the winter and my asthma medicine was with mine. Grudgingly I took the next slip road off the bypass, crossed the bridge and headed back in the opposite direction. We had travelled for forty minutes already and I was mindful of the 200 miles still to go ahead of us, but it was the only way.

Alhamdulilah for that. Though perhaps I was irritated as I counted an extra sixty miles and another hour added to our journey, I can only say Alhamdulilah. This time, setting off for home once more I gave more thought to the nagging within which asked me to revisit that old mosque of mine. I don’t know how many times over the years I have told myself that I must pop in to whisper salams, but it seems that I was never able to. Alhamdulilah; had we not forgotten our coats we would never have returned perhaps.

I am so glad that we did. We arrived there in time for dhuhr prayer and just before a lovely gentleman arrived to open up the doors and let us in. Last time I visited, the mosque committee was raising funds to build an extension for women and the growing community at large. As I skirted the small building I wondered if they had ever realised that goal, for it was a long time since my last visit. It was only after standing in the prayer hall for a couple of minutes that I realised just how tiny the original mosque had been, recalling the tight dimensions of those Friday prayers I had once sought out so keenly.

I realised that it was eight years since I last visited and yet this kind man somehow remembered me. He greeted my wife with salams, opened the prayer room for her and switched the amplifiers on without any intervention on my part (we have to specifically ask at my local mosque). His warmth and beautiful nature reminded me what I so loved about that modest little mosque as a visiting stranger almost a decade ago. Although I was travelling, I just had to do dhuhr with them and stay for a little time in that now slightly bigger mosque before our long journey onwards.

My brief return made me so happy and it was alhamdulilah-for-forgetting-our-coats all the way home. Alhamdulilah that Allah gave us a second chance. Thinking about it now, it seems a rather fitting parable for our lives.

O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.

Hadith Qudsi reported in the collections of Tirmidhi and Ahmad.

Qurbani

2007-12-10T18:00:00.000Z

Nothing Crosses a Mother's Love

2007-12-07T08:20:00.001Z

This reminds me of when my pet cat nipped me when I was clumsily handling her kittens, years ago. Or the wail of the second cat downstairs when it recovered the bodies of its newborn babies that were slain by a male cat. Of course, this one is raw and magnificent. And best of all, it has a happy ending.

Ramadan Kareem

2007-09-14T18:22:00.000Z

May your fasts and good deeds be accepted on this Holy month.

Reconciling the Heart

2007-06-27T18:00:00.000Z

Between my soul and God lie my heart and my deeds. Nothing else lies between us. It is fifteen years since I departed from the religious tradition of my family. Although I was confirmed into the Anglican Communion on Sunday 2 December 1990 by Bishop James Jones, my faith was already wavering. Within two years the doubt outweighed my faith: the doubts within my faith gave way to religious agnosticism, which in turn gave way to atheism. In time belief in God returned, but belief that a man was God never did. I became a searching agnostic, one who sought the truth. I did not know where this quest would lead me until I arrived at that destination—and it was only a destination within the journey, not its termination, for this pursuit of mine goes on. When I came to believe in Islam in 1998 it was not the end of the road, but its continuation.

By its very nature, agnosticism need not cause particular problems in the relationship between people, even if it is disliked. The agnostic has no commitments to observe, other than the call of his heart regarding sincerity. Thus he may attend family gatherings with ease, his presence never an intrusion. In the case of one who adopts another faith the situation is quite different: he has rites and principles he must observe which create difference. I have experienced both scenarios and I am acutely aware which is the most problematic.

It is impossible to ignore the fact that my belief in Islam causes deep unhappiness within my family. Despite suggestions to the contrary, this is a reality I have never denied. Yet doubt is cast on this claim of mine, for I apparently continue to stubbornly cling to my principles. Is this not evidence enough that I am unaware of the impact of my beliefs?

The answer is no. I am acutely aware of the feelings of those around me, but matters of faith—and of the heart—require action. While I am not a good believer and my practice is hugely wanting, I do believe sincerely. My faith is not something that I take lightly, nor is it something that I took on as a choice of fashion. I came down this path because I believe it to be the correct way to worship God. For this reason I cannot turn my back on it to bring ease in my personal relationships.

The heart and our deeds are all that lie between us and our Creator. Only two know what is in our heart and they are God and our selves. Faith or doubt, love or malice, sincerity or hypocrisy: these are known to us and to God alone. For me, the one aspect that recurred time and again was sincerity versus hypocrisy. It was this question that forced me to sit at the back of church and to utter only a few lines of the Nicene Creed for over two years. It was this issue which made the question of faith seem so difficult as I engaged in my search for the truth. In 1997 I was continuously writing about the matter, much to the distaste of friends whose rational minds had long since abandoned belief in God. The following reflects my feelings at the time:

You don’t want to reject their faith, you don’t want to be different, you don’t want to be an outcast; you just don’t have their faith, but at least you’re trying to find it. But it’s so hard to admit that. They prefer to hear that you’re lazy, because that’s not such a disgrace. You’re filled with fear, so you don’t admit openly that you’re completely lost. You’re hoping that someone will pick up on your blatant hints.

Half way through my first degree, I found myself with an intense thirst to find my way in faith. On the one hand I wanted to believe like every other member of my family, on the other I was adamant that sincerity before God was essential. Thus that same piece went on:

…I can listen to the readings, the gospel and a psalm. I can listen to the sermon and learn. But how do you think I feel when we all stand for the Nicene Creed, and all I can say is ‘I believe in one God the father almighty, maker of heaven and earth, and of all things visible and invisible’? You want me to say it all, but faith isn’t about you, it’s about God. Do you want me to be a hypocrite before God? Of course you don’t. I don’t go to church because I don’t have the strength or the knowledge to claim your faith and I refuse to lie in the Name of God.

Later on, having learnt something of Islam, I expressed similar concerns. I recently came across an old notebook into which I had poured by thoughts as my interest in the Muslim faith grew. Penned over two sides of lined note paper, I found a lengthy answer to a question somebody must have asked me around that time. I had obviously said that I could never be a Muslim and had thus written a series of paragraphs under four headings to explain why: the hypocrite; knowledge of one’s self; true belief; and fear of rejection. Each passage focussed on a matter that troubled me within. Of true belief I wrote:

I must believe: truly and truthfully. Of course I believe in God, our Creator, but the faith through which I should worship Him is still unclear to me. I refuse to have a blind faith; this is obvious, for would I have gone astray otherwise? To be convinced by man of the right path is not enough. The proof should be in the religion itself.

A fellow student, hearing my complaints about my lack of faith, once told me, ‘The problem with you is that you question it. I’d never question it.’ I was never able to accept this view, for I felt that it was important to be able to say what I believe with conviction. I was one who would say, ‘I’m not really sure, I’m confused, I’m lost,’ in contrast to the person who could simply say, ‘I don’t have a reason, I just believe it—it’s just my religion.’ The source of this lies in the heart.

Let us not be judgemental

2007-06-21T22:25:00.000Z

He does not want to learn English,’ said the day centre volunteer as he pointed his finger at a young man sitting in the corner, a moment before going on to explain that if the man wanted to integrate into society, he must learn English.
While I agree with the comment, I was dismayed by my colleague’s misconception of certain immigrants, for as a recent refugee himself, I thought he ought to know better. Intrigued about where this conversation was leading, I asked why he said that.
‘The other day,’ he replied, ‘I met an elderly man who has been in the UK for 49 years, but cannot speak English.’ Glancing back at me, he continued: ‘He told me that he had been in this country for 49 years and that all his children were born in this country.’
Noticing the inconsistency in his story, someone else asked, ‘Where was he from?’ Apparently hesitating about saying he was a Muslim, he said, ‘I don’t know—some Arab country.’
I looked at him and thought my initial response should be to remind him that as someone who works at a day centre where newcomers and refugees are the main clients, he should not be judgmental. I reminded him that many young adults who come here are very confused and do not really know what their future holds.
He seemed to note my professionalism, yet he was still keen to put forward his comments. Just as I thought I had had enough, another colleague picked up on our conversation and added, ‘It’s a fact that Islamic people are a cause for concern at the moment for the government but it’s acting too late.’ Soon after that the conversation shifted onto the subject of ‘Islamic’ terrorism and the question of alleged Muslim non-integration.
The relevance of this was not clear to me—and I also knew that such talk was inappropriate in this work setting. Not wanting to get into an interminable debate, I pointed out that they were sitting in front of four Muslim women who were—with one exception—first generation immigrants. We had obviously made efforts to learn English and indeed are still learning. Amongst ourselves we speak at least two European languages in addition to our native tongues. Before they could respond with an argument concerning the mores of modern Muslim women—which to some extent is used to signify women without the headscarf—I reminded them that at least two of us were overtly Muslim in appearance.
It is a fact that some immigrants already have knowledge of English, either through direct experience or from study, prior to their arrival in the United Kingdom. My colleague who has strong views on the necessity of immigrants learning English comes from a country that has English as a second language. Others like myself, however, have a lot of catching up to do in terms of learning the language and continuing their education.
Unlike my colleague, I try to acknowledge the efforts of individuals to communicate in English, however little that might be. Just the other day I was walking down Euston Road in central London when a Portuguese woman asked me for directions. As she did not understand much English, I decided to show her the way as I was heading in that direction myself. In using many Portuguese words, it was clear that she hardly spoke English at all, although she had resided in the United Kingdom for a year and half. A year and a half after my arrival here as a refugee from Somalia, my English was much better than hers, despite the fact that I did not have an opportunity to go to school for over a year due to immigration statutes and other factors. Still, I did not judge her, for maybe one day she will go to English class and learn. Sometimes it takes time to learn a new language. We all have different abilities where learning languages is concerned. Thus in my opinion we should encourage people to speak and learn English, rather than labelling them as not interested.
I believe that nobody chooses not to speak the language of the country they have made their new home, but rather that some find it more difficult than others, while some find it almost impossible to learn. In addition, as many of us will appreciate, there are different levels of speaking a language: there must be a difference between communicating in a language and being fluent in it. Could we not say that the elderly man did well in telling part of his history in the United Kingdom to a stranger? Alas, this has not been appreciated by those that should know better. I can imagine that he has worked in factory for decades, paying tax like the rest of us and is now a retired British citizen, whose children use English as their primary language.
As for the notion of integration, I do not know what this means anymore. No doubt it means something different to each individual, but suffice to say, it is not only a question of language, but also of learning to live amidst a culture you may not understand or even agree with, but are willing to accept as the chosen culture of the citizens of the given country.
It is interesting to note that the debate on integration and immigrants often concentrates on Muslims, not just in print but also in social conversation. Yet it is never more irritating than when these views are championed by other immigrants.

"If You Could Kiss the Cheek of the Child in the Sweatshop That Made Your Shoes"

2007-05-08T08:41:00.001Z

"If you could kiss the cheek of the child in the sweatshop that made your shoes...." (David Rovics)

Consider this blood-freezing extract from We Shop Until Chinese Workers Drop by Johann Hari:

Over the past decade, an old word once used in the Maoist gulags has come back to China. It is "gulaosi" - and it is used to describe the men and women who are literally being worked to death producing clothes, electronics and toys for you and me.

Wie Meiren was a standard-issue gulaosi, the kind you can find in every Chinese town. She was a 32-year-old woman with three kids who left her hungry village and travelled to Dongkeng, where she got a job assembling the toy cars for the British kids' market.

There, she was expected to work 360 days a year, from 7.30am to as late as 9.30pm, with only a half-hour break for lunch and fines for taking too long on the toilet. As in many Chinese factories, military drills were often yelled: "Long live the company!" If anybody argued back to the managers, they could be punched in the face.

One day, Meiren had a family crisis at home. She was forbidden by her bosses from going to take care of it - so she became angry and fainted. She forced herself to keep going to work for the next fortnight, but eventually she became so exhausted she collapsed - and died before she reached the hospital. The autopsy indicated gulaosi - heart and organ failure caused by extreme exhaustion.

Some 50,000 fingers are sliced off in China's factories every month. Tao Chun Lan was a 20-year-old woman from Sichuan province at the heart of China who moved to Shenzhen and got a job working in a handicrafts factory. One night, she discovered the factory was filling with smoke - and the workers were locked inside. Some 84 workers were burned or trampled to death. Lan jumped out of a window, irreparably damaging her legs. She has received no compensation. "They don't care if I am crippled for life," she says.

I will recommend the following documentary to anyone wanting to understand the abuse meted out to sweatshop labourers by both Eastern and Western corporations: The New Rulers of the World. What the above article has overlooked is the existence of Eastern corporations as well. For if you have walked into a $2 Chinese store, it is clear that there are indeed Eastern companies in the business as well. Now as I smooth the white strings on my brand new diary, I know that some bloodied hands tied them together. I got them cheap and I suspected and I must be strong next time. We all should be strong and demand better conditons for sweatshop labourers who work till death and their blood lends comfort to us. Here's to a savage human race. May Allah guide us and comfort those who are in pain.

My Islam

2007-04-01T05:46:00.001Z

These aren't my words but that of someone special I know, and I hope they help you - they indeed helped me to get a perspective on things and all. In times when we have so many different kinds of Muslims and interpretations, I find this advice healthy and beneficial:

Because Islam covers every aspect of life it also guides us on how to purify the heart and be close to Allah through prayer and thikr. But the thing is that Muslims through the ages (even until now) tend to take one aspect of Islam and identify themselves with that and the other aspects are played down. So you find the salafi who concentrate on the rules; the black and white; the sufis who concentrate on the spiritual side; the ikhwanis who concentrate on political interaction; and so on. For me, I try to take Islam as a whole and make a balance between all the aspects. Allah forgive me for my shortcomings.

Adam Was From Earth...

2007-03-05T01:08:00.001Z

And so are you!

The Prophet Muhammad (peace be upon him) once said:

A tribe must desist from boasting of their forefathers; if they will not leave off boasting, verily they will be more abominable near God, than a black beetle which rolleth forward filth by its nose; and verily God has removed from you pride and arrogance. There is no man but either a righteous Mumin or a sinner; mankind are all sons of Adam, and he was from earth.

Sometimes

2007-02-06T09:01:00.001Z

Sometimes when I’m sitting alone
And my heart talks to the silence
Inside, I wish I was in Cairo
Or I could stand in Palestine
If mother were beside me
I would just need you to tell me
I used to be happy
But when they pushed me down
And asked my God's name
Nobody came to raise me
I just lived everyday in silence
I was looking for a home
The word danced out
Crept through the apartheid
And I saw you

Sometimes when I don’t hear from you
For more than what I can bear
I think I’m an orphan child
No where to go
And if I told you
That I wish mother were beside me
I don’t know what you would think
I thought I would fall into an early grave
If I remained in that state
I chose you in this maddening world
And when my tears rolled
I wish you were close
I think I’ll be making my life
Beyond the sea, and when I receive
I’ll come to see you in Cairo

In the Same Boat

2007-01-04T11:18:00.002Z

Recently, I joined a pen pal site. As I wanted to talk to other Muslims, I typed the appropriate keyword in the search box. Lazily skimming through it, I came across some non-Muslim names. The one that I clearly remember was of a girl who had added a note that "blacks and Muslims" needn't write to her, while another was of a Danish youth saying that Muslims shouldn't boycott Denmark's goods and that it was the government's fault which was very bad and racist (I agree with him). Anyway, I didn't feel like writing to anybody -- the mood was gone -- and I believe I even blinked my eyes twice. But I got around to writing to a Muslim profile which claimed that nobody should send her pictures because she was blind. I was curious so I wrote to her to ask who read her all the letters and may Allah bless her.

Today in the morning I received a letter in my email from "Roy" and he had written to be my friend. But what struck out were his words, haunting as they are -- a testimony to what viles plague our common sense of humanity:

I'm happy to be your friend if you don't mind being friends with an African.

With a few corrections, that's what he just about said. And immediately my mind traced back to the "no Muslims and blacks" entry. To make him smile, I replied that the question was not whether I wanted to be his friend but whether he wanted to be mine. I'm not very passionate to regulary converse with "Roy" because he wants to improve his English and this venture is bugging (as I've learned from the second letter which I received a few minutes ago), but I think I will write to him once in a while. We are in the same boat: blacks and Muslims and Arabs; and yes, Europeans and Americans, too. It's sort of like Noah's ark where all creation is delivered to the Lord's refuge.

Food for thought

2006-12-21T19:09:00.000Z

I often make fun of the eating habits of the Hemşinli people who reside in Artvin Province, Turkey—the group to which my wife belongs—but I am only joking. I make fun of their taste for Black Sea Cabbage, for every meal seems to involve this pale-leafed brassica, and I am often heard running off a list part truthful, part made up. Boiled cabbage, cabbage dolma, cabbage kofta, cabbage soup, cabbage fried with onion, pickled cabbage… It’s a variation on the old yarn about the Englishman’s love for the potato: baked potato, boiled potato, roast potato, mashed potato, potato chips, potato waffles and potato crisps. It is only jest, though, for I have a lot of respect for those who have managed to maintain their traditional diet, warding off the endless possibilities of consumerism. Cabbage and Hamsi—the prince of all fish known to Turks—is my staple diet whenever I go to stay in our village in that forested valley several miles inland from Hopa. Meat is not eaten all that much and I have a feeling that this is how it should be.

They say that the traditional English dish is ‘meat and two veg’, but in fact the meat element only has a history spanning a few hundred years. Cabbage was probably a staple of the English diet for epochs as well. Unbearable to us in our modern age, I appreciate, given our love of meat and variety. Not only are we used to great choice on the culinary front, but we have also come to expect it. Demand it even. We live in a society which has made food one great plank of consumerism and sadly—it seems—British Muslims have fallen for this modern sunnah , adopting the norms that surround us without question.

Vegetarian Muslims are sometimes lambasted by the majority for their abstention from the consumption of meat—some zealous individuals even go as far as to say that not eating meat is haram. Yet it seems to me that vegetarians are much closer to the sunnah of our religion than most of us. In the olden days, wealthy Muslims used to eat meat once a week, often on Fridays, while poor Muslims would consume it on the Eids. Most of the meals that the Prophet ate, did not have meat in them, peace be upon him. My friend who eats meat very rarely is simply following the model of the best of us.

I suspect the reason why some Muslims react so strongly to people who eat little meat has less to do with a concern for the prohibitions of our religion and more to do with the desires of our tongues and stomachs. Count the fried chicken shops along the length of the Uxbridge Road from Shepherd’s Bush in London to Uxbridge out west: these mostly Muslim-run establishments tell us of an insatiable demand. The delightful spread of the generous host for his guests is almost always a lavish stream of birianis and curries, chicken, lamb and mountains of meat-laced rice. The daily filling and emptying of the counters in the halal butchers tells us that we are a people who really do ‘do meat’.

But maybe we should control ourselves. Maybe we should ‘do meat’ a little less. Consider the words of Umar as recorded in the Muwatta: ‘Beware of meat, because it has an addiction like the addiction of wine.’ Well we see this all around us. The trouble is, our problem today is not just the addiction: what are we going to say about the way our food was farmed, the way the animals were slaughtered, the way it was cleaned, the way it was sold and the way we eat it? Consider the vast acreage of refrigerated units in our supermarkets always fully stocked with plump chickens: now and then, when I really think about it, I find it quite abhorrent. But I guess the small counter of my local halal butcher is not much different. Why abhorrent? I am not a vegetarian; it is just this insatiable demand of ours. I visited a commercial slaughterhouse one Eid and was horrified by the production line they had going there, but that’s how it has to be in a culture that demands meat as much as ours. When I was studying Geography and Development Studies a decade back, one of our lecturers—an expert in water politics—predicted that the next war in the Middle East would be over water. He may not have predicted the intervention of a non-regional army seeking out WMD or oil, but he made a strong case nevertheless. Much of it comes down to our demand for meat: the production of the tons of grain required to rear animals is dependent on the availability of adequate water supplies after all.

In our household, our consumption of meat has lessened slightly. Some days we eat wholly vegetarian dishes, some days an egg quiche, some days some trout or sea fish and, yes, sometimes some lamb or chicken. I started eating very little meat after my visit to the abattoir and suggested we became vegetarian. Over time, the meat returned in larger and larger quantities, until our next attempt to re-evaluate our habits. Latterly, our desire has been to find a supplier of meat that takes the welfare of animals seriously, that slaughters on the small scale, taking the kind of care that is impossible in a production line situation. While we bought our milk and fish from a dedicated supplier, we could never buy their organic meat because it is not halal. So we just found ourselves eating less meat instead.

Fortunately times changes, with a few Muslims now going into small scale farming as a result of their concern about the food we eat. No one else is doing it, they reason, and somebody has to, so it might as well be them. Their meat is obviously more expensive that the supermarket or butcher’s alternative, but if you only intend to eat it a couple of times a week, it needn’t be of concern. There has always been wisdom in the saying that we are what we eat, whether we like it or not. If we care about our spiritual wellbeing, we have to realise that our religion has a lot to say about the food we eat. And if we are sincere, we have to act on it.

In any case: in my humble opinion, Hemşinli dolma is far tastier than its vine leaf equivalent. Yes, cabbage turns out to be far more appealing than I ever thought possible.

What Can Be Believed?

2006-12-20T06:44:00.001Z

Some say Muslims don't believe in freedom of speech and expression. Some say they are uncivilized and supporters of "terrorists". Some say Muslims are the Other. Some say let's lock up the Roma People in the Beltzec death camps because they don't belong. Some say it's all about manifest destiny and we are there to win. Some say it's all a big mistake, that they've come down to take our temples and churches and mosques and we've got to make a stand, a tired stand against these nomads. And I hear them...the leaders holler about their kind and their blood and their race under a shower of confetti. The dictators of the East and West don't understand now.

I say, don't be absurd. Look at your image in the mirror. Is it defined by the dehumanization of the Other? Is your image so frail that it can only exist by your screwed up patriotism. I say, some Muslims are indeed wild but just like the killers of Haditha -- not more. I say, some Muslims are indeed ignorant but just like the politicians in Washington -- not more. You talk of "Enlightenment" and throw heavy words like "civilization" and "freedom" into the faces of poor people while shooting them down. What with the beast and what with the armour!

You say it is all a plan to "Talibanize" the virginal West by the "new-caught sullen peoples, half devil and half child" (Kipling). You say I am not living up to the Bill of Rights because that's when the majority bites. You say I am an anti-American hoodlum who'd like to strap a bomb and go up in a "blaze of glory". I say I am afraid to die and afraid to kill; I may die but I won't kill. I say, everyone has a right to life like you and yours. And I won't stand still until your tanks and guns fall. You play your national anthems, and I mean all the nations, and while you play your anthems and you hang your flags, East and West, I'm left to think what with the pride...the pride that oozes from the wounds of your victims.

And I ask, what can be believed. That I am to conclude like Goethe that patriotism "ruins history", but what nation is free when her sisters lie confined. And I have been and I have seen the blood on her sleeves. Isn't it time we had a universal expression of solidarity that is kind and true? How about One God? One humanity will follow.

2006-12-14T19:52:00.001Z

A Comment

2006-10-18T07:28:00.000Z

"This country has gone over the top with political correctness. We as a society feel that Muslims have to have attention otherwise we are not being fair to them. Muslims have protested outsite churches making remarks about Jesus. Could a Christian abuse Muhammed outside a Mosque, without being arrested? NO" - Mr Holden, Northern Ireland

I can assure you that no Muslim would make offensive remarks about Jesus, as he is held in extremely high regard by the Islamic faith. Muslims love Jesus, in the same way that they love Abraham, Moses, Noah and others. Muslims also hold his mother Mary very dear indeed, believing that she was the most pious and noble of all women in the world, through every age.

I would suggest one of two things therefore: either the people you witnessed protesting outside churches making remarks about Jesus were not Muslims or they did not make remarks about Jesus. In the case of Christians abusing Muhammad, however, this is in fact a common occurrence. Indeed this occurs on a weekly basis at Speakers' Corner in Central London, without any intervention from the authorities at all.

You may find that Muslims themselves would much prefer to receive as little attention as possible, having made an overwhelmingly positive contribution to British society for many years. Many of the country's leading doctors are Muslim after all, specialising in vital areas such as CHD, neurology and cancer. Just a thought.

Yellow Skin and Slanted Eyes

2006-10-16T07:01:00.001Z

This is a very interesting bit of news, with undertones of classic Orientalism, from Haaretz which reports the words of the Israel ambassador to Australia:

The Foreign Ministry on Friday condemned remarks by the Israeli ambassador to Australia in which he told Haaretz that the two countries are white sisters amid "the yellow race" of Asia.

"If the article is accurate, this is a grave and unacceptable remark," the Foreign Ministry said in a statement. The ministry said it will not return to business as usual if an internal examination confirms that the ambassador, Naftali Tamir, in fact made the comments attributed to him.

Tamir said that due to what he characterized as the racial similarities between Israel and Australia, the two countries should work together to enhance ties with other Asian countries.

"Israel and Australia are like sisters in Asia," Tamir said in an interview with Haaretz during a visit to Israel this week. "We are in Asia without the characteristics of Asians. We don't have yellow skin and slanted eyes. Asia is basically the yellow race. Australia and Israel are not - we are basically the white race. We are on the western side of Asia and they are on the southeastern side."

Racism in my view is the never-ending fulmination of the most evil. It is that sin coupled with extreme disobedience for which Iblis was/is punished by Allah:

And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblis (Satan), he refused to be of those who prostrate. (Allah) said: "What prevented you (O Iblis) that you did not prostrate, when I commanded you?" Iblis said: "I am better than him (Adam), You created me from fire, and him You created from clay." S. 7:11-12

Even though Iblis refused to obey his Creator, Allah the Lord of the Worlds, the reason he gave seems to be more convincing (if we're to take the line of racists) than theirs within the human race. I wonder what some of them would say if Allah had made them djinns among men. Whether it's Irshad Manji bad-mouthing and demonizing the Palestinians and clicking photographs with two smiling children from the same camp to show her "humanity", the little ones having no idea what she conceals in real and how she advocates their present state; or George Bush saying that Iraqis are "tolerating the violence" (655000 dead!) in their bloody war for freedom which the so-called liberators said they would get. Never mind the fact that the first place the US military captured in Baghdad was the Oil Ministry. Never mind dead bodies found drifiting in the Tigris everyday. Who are they? What are their names? Did they have families? Were they happy when they last left home? Was there a real need to go out? Did they have aspirations, dreams and a simple imagination? Did they think of the fleeting pleasure on the faces of their grandparents when they were young?

Fate

2006-10-14T18:31:00.001Z

Let me be a man of wisdom
And investigate the issues of fate
What is the fate of the onlooker?
That Time has yet to decide
But the Omnipotent One
Has decreed our path
Time is a sense of Man
Fate is concealed in the mists
Of which God alone has the knowledge

The Discovery in the Dark

2006-09-19T14:14:00.004Z

- My Path to Realization -

From beneath the phantom’s veil
The clouds passes and bursts
Dew of the morning is dried
When the yawning of the sun
Is repressed and cloven
Lead us, Allah, from darkness to light
Lead these lambs to green pastures

But now I’ve to walk on this path
When I discovered the Word in the dark
Lo! It lay in my heart under serene armour
The Qur’an is what’s in the wind
That inspires those who think
Not a mortal rhyme in a time
All that is extended by mankind isn’t true
How I wooed the flowers and friends
To please them despite my solitude!

When the world screeched on my back
I had to leave the heartbreaking past
I prayed in the dark, holding the spirit within
To my bosom; teardrops in my eyes
My voice was Silence of the meek
Still a child, and wild in the feet
I first read on the Greek Myths
And puzzled saints who thought they knew
But all their philosophy on life and death
Could not seduce a young critical mind
Of mine for I was simply on the hunt for Truth

Born into this universe of subliminal beauty
How painless it is to love Allah
And how agonizing to be shut into a trap
Of pleasures and bars and criss-cross guitars

When I’m clothed in silk
And pushed into darkness:
This is the trap
When I’m slumbering on flowers
And down pours the rain:
This is the trap
When I taste the honey
And it stings my heart:
This is the trap

As I sat in the blue, bitter and unhappy
About the things I related to you
I opened this book that had the Mark of Heaven
Ah, the words of Allah, no vanguard or saint
But the Lord of the Worlds, Who fashioned
The busy consciousness within me
Do I have to declare this love of Faith?
Yes, as the unspoken universe unfolds before me
Gently dragging me out of the dark

Q / (1 + exp(a (t – year)))

2006-09-14T07:11:00.000Z

At work I am involved in the local implementation of a complex government-driven national computer programme. In my particular region, every surgery and health centre has been kitted out with the latest technology, delivering over 300 new PCs, 50 printers and 20 servers. The aim of the national programme is to connect thirty-thousand doctors to three hundred hospitals for the benefit of patients. The goal is to create an efficient patient-centred health service, wherein high quality information is shared effectively between different teams and organisations.

Without a doubt, these are all very admirable aspirations, but there is a question which keeps on recurring in my mind… “What happens when the oil runs out?”

I’m not being funny — although whenever I ask this question at work, I find myself the immediate target of mockery. “What, this computer runs on oil, does it?” a colleague asked me sarcastically, prompting those around us to snigger at my ridiculous statements. I am the irritating voice in the office who must always inject a historical or futuristic reference whenever some piece of technology is not working exactly as it should. I have the misfortune to sit beside the noisy, clunky photocopier and am thus the first recipient of the expletives when the paper jams again. “I hate this thing,” is a frequent refrain; “This Bloody Machine” another. As I sidle across to assist the huffing and puffing victims of copier fart, I cannot help asking — as I retrieve the crumpled rogue sheet from flap five — how we got by in the olden days, why everything is such a hurry. The last time I told a colleague who was lamenting how long it was taking for the machine to wake up from its power-saving slumber that at least waiting on a monk with a quill could have been worse, the “you’re an idiot” glare was useful confirmation that my “it’s not that bad” optimism is getting on everyone’s nerves. Still, whenever there is a problem with the computer network and patience begins to fray, I continue to ask what we are going to do when the oil runs out.

No, I’m not being funny. I’m serious. “What, this computer runs on oil, does it?”

Well yes, in a way. The American Chemical Society (http://acswebcontent.acs.org) estimates that the construction of a single 32MB DRAM chip uses 1.5kg of fossil fuels in addition to 32kg of water, while the production of one gram of microchips consumes 630g of fossil fuels. Most of the keyboard, mouse, CPU case and monitor is made from plastic, which is a polymer derived from oil. It is estimated that the construction of the average desktop computer consumes ten times its weight in fossil fuels, while the US Environmental Literacy Council (http://www.enviroliteracy.org) states that the energy used in producing ten computers is enough to produce a car, largely due to the purity and sophistication of materials required to produce microchips. All electrical devices make use of silver, copper, and/or platinum, each of which is extracted, transported, and fashioned using oil-powered machinery. The production of one ton of copper requires the equivalent of 17.8 barrels of oil, while the energy cost component of aluminium is twenty times higher. In other words, the production of computers is an extremely energy-intensive operation throughout the cycle.

Take yourself off to the website of the Association for the Study of Peak Oil and Gas (http://www.peakoil.net) and sober up. While I am sure that everybody is aware that oil is finite resource, what this means hasn’t really hit home yet. Every time we hear that production is peaking we learn that a new oil field has been discovered and so we relax; it seems the oil will just run and run. Last time I was in Turkey I met a BP engineer heading off to Trabzon. My wife laughed: there’s no oil down there. “Oh yes there is,” he replied with a smile, on route to his connecting flight. Out on a rig in the Black Sea, off the northern Turkish coast, they are drilling for more black gold. Why don’t the scaremongers just quieten down? Probably because they are right. We don’t know when the oil will run dry — in 1956, Marion King Hubbert incorrectly forecasted that world oil production would peak at some point between 1993 and 2000 — but we can be certain that it will. Hubbert was correct in his prediction that US oil production would peak in the early 1970s.

Some reports now suggest that the peak of oil production — which coincides with 50% depletion of our oil endowment — has been superseded and we will therefore begin to see production levels drop my 3% each year. Thus oil production in 2020 is likely to be equal to that in 1980, although demand for oil will significantly outpace production due to population growth and more widespread industrialisation. As CEO of Halliburton in 1999, Dick Cheney stated that, “there will be an average of two-percent annual growth in global oil demand over the years ahead, along with, conservatively, a three-percent natural decline in production from existing reserves. That means by 2010 we will need on the order of an additional 50 million barrels a day.” Andrew Gould, CEO of the oil services firm Schlumberger noted: “An accurate average decline rate is hard to estimate, but an overall figure of 8% is not an unreasonable assumption.”

Those who only consider the implications of a decline in the production of oil in light of our transportation and energy needs, must awake to the realisation that petrochemicals are actually key components in a vast array of applications, from the production of medicines to the distribution of water, and from the creation of plastics to the production of food. Indeed, in the case of the latter it is estimated that industrialised societies use 10 calories of fossil fuels to produce every 1 calorie of food eaten. In addition to the energy used in farming, transportation and packaging of the food we eat, oil is the building block of many related resources. Pesticides are made from oil, for example, while fertilizers are made from ammonia, which is derived from natural gas.

We are running, but where are we going? The growth in the popularity of consumer electronics in recent years has brought with it an acceptance of planned obsolescence and the perpetual upgrade, without any real appreciation of the implications. Last year’s status symbol was the Apple iPod, this year’s the Sony Walkman phone, next year’s the portable PlayStation? We move from hyper-threading chips to dual-core offerings within a matter of months. The traditional conservative approach towards electronic equipment (such as the Hi-Fi and TV) that anticipated longevity has largely been superseded by the idea that a product will need to be perpetually upgraded (mobile phones, computers, PDAs, MP3 players). Computers are vulnerable to this idea on two fronts: aging hardware and new versions of software. Indeed, the two link together in a perfect marriage: as computers get more powerful, so does the software, the next generation requiring ever greater hardware specifications. The result, unfortunately, is the creation of huge volumes of waste and consumption of limited resources. We know that much of this is unnecessary, but we just accept it as a fact of life. It is said that most of the consumer-level problems with computer software are not inherent in the technology. Rather, they are the consequences of user-hostile business models, which see the perpetual upgrade as its primary source of revenue.

But where are we heading? The Millennium Ecosystem Assessment (http://www.millenniumassessment.org), which was drawn up by 1,300 researchers from 95 nations over four years, concluded that human activities threaten the Earth's ability to sustain future generations. The way in which society obtains its resources is said to have caused irreversible changes that are degrading the natural processes that support life on Earth, and it is believed that this will compromise efforts to address hunger, poverty and improve healthcare. Its authors say the pressure for resources has resulted in a substantial and largely irreversible loss in the diversity of life on Earth; fisheries and fresh water, for example, are now well beyond levels that can sustain current demands. Thus the report suggests that society must alter its consumption patterns and promote better education, new technologies and higher prices for exploiting ecosystems.

We can communicate across continents in an instant for free, sharing files, sounds and video at ease. We can calculate financial forecasts faster than ever before using metre-wide spreadsheets with thousands of entries. We can share our thoughts with strangers in far-off lands. Our Doctors can view digital X-Rays on their computer as soon as a fracture has been photographed in a hospital twenty miles away. Software logarithms can now identify cancers within a CAT scan without human intervention. Technology is shrinking the world and allegedly speeding life up. Ears plugged into the iPod, eyes fixed on the computer screen, we are racing onwards as never before. But where are we going and what are we doing? My question is serious: what will we do when the oil runs out?

Those who are studying peak oil are not speaking about the last drop, only the downward slope of the bell curve. When demand outstrips supply, they say, the economy as we know it will probably collapse. And what will we do when that happens? How will we live?

Slow down. Learn how to live. Learn how to survive as those before us did. As another writer noted recently, some of us don’t know how determine when it is time to pray because we have become dependent on computer generated timetables. Some of us don’t know how to determine whether Ramadan has arrived because we are dependent on someone telling us on the phone. We have entered the on-demand age of e-Government, e-Banking, e-Commerce and e-Support, and we are apparently more connected than ever before. But do we know how to cook “real food”, or grow some vegetables, or conserve water and heat? Do we know how to conduct business? Do we know how to survive in the post-oil age?

It is possible that this apocalyptic vision is an exaggeration of our future reality – a dystrophic apparition more akin to that old film entitled Mad Max. I have read that scientist are developing new plastics based on polymers derived from corn and that theoretically circuit boards could be printed on sheets of lasagne pasta. Perhaps by the time oil is seriously on the decline, we will have developed efficient renewable sources of energy, or Mr Blair’s nuclear programme will be well under way. Perhaps today’s silicon based computer chips will have been replaced by organic processors. Perhaps the future will be rosy and my concern is misplaced. Perhaps.

But as we march onwards at an ever increasing pace, and I am invited to upgrade my computer and mobile telephone, to buy an MP3 player and download the latest version of Microsoft Windows, that question just returns. Our resources are finite: about this there can be no doubt. Isn’t it better that we slow down and question where we’re going? That we ask now, before it is too late? I think I can get by without an iPod. What about you?

Note

2006-09-12T07:15:00.000Z

If you are interested in contributing articles to this website, please send an email to

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If approved, an invitation to join will be sent to you via Blogger within the next few days.

Contributors are free to write on any topic (art, architecture, science, technology, current affairs, environment, dialogue, etc.) and in any style (news articles, essays, poetry, short stories, etc.) – the only criteria is that your writing from the ummah should be positive, shining a light.

Where possible, keep these principles in mind: are my words necessary, beneficial, true and kind?

Only You

2006-08-20T10:32:00.001Z

In the world to come, I shall not be asked, 'Why were you not Moses?' I shall be asked, 'Why were you not Zusya?'

- Rabbi Zusya

Mother of the Heart

2006-08-20T09:52:00.001Z

I was walking down the garden path
When insecurity knocked in my heart
Workman’s hands grinding the door
And I sat on the heath watching them dance
The flowers gamboled in the breeze
And tossed their heads about
But no ray of sunshine visited me
All the hills I ever climbed
Were hidden in the spirals of yonder
When in the twilight I saw an ambassador
Allah hath sent down me a mother
But I still shook when the wind blew
And it crossed my heart through
Like a spear of love in the route
I would walk mother to the valley
Where she could gather all the flowers
But I read in my dream she hated flowers
In the blackness of the night, I set forth
Under the eyes of the shining stars
To dispose the flowers in the river
I heard mother’s voice on a hill
And she told me to bring home the flowers
That she would still love me
And not to follow dreams unseeingly
I rested on a rock and tears rose in my eyes
If only mother knew how much I loved her
That I would walk into ten thousand valleys
And bring to her all the flowers

Dear Concerned (Part 3)

2006-08-17T20:32:00.000Z

Sin, repentance and reform

When you spoke of sin and the fact that we are all sinners, I feel I have to add something to this. Christians believe that Jesus was sent for the sinners. Muslims also believe this and that Muhammad was also sent for the sinful. In this much we agree, but upon taking this further, we part. For the Christian, it seems to me, this is the end of it: you’re a sinner, there’s nothing you can do about it, so rejoice in the fact that you have been granted salvation from the consequence of your sins. As I read it, for the Muslim, this is just the beginning. Yes, we are sinful, but the point is that we can change. The difference is that for the Muslim there is an acceptance that righteousness is within human potential. Of course we will all commit sins from time to time, and it is for this reason that God taught us to repent. In the Qur’an, this becomes patently clear. After a mention of the consequence for those people who commit the gravest sins, we read, “Except for those who repent, believe and do righteous work. For them God will replace their evil deeds with good. And ever is God Forgiving and Merciful.”

Islam is a religion of reform, as I know very well. I know that it is hard for anyone in my family to see that I have changed in any way for the better by my association with Islam. That is because what was, and to some extent still is, my biggest problem relates to the matters of the heart – those hidden things, deep inside, such as insincerity in intention, dishonesty and other things I need not mention here. For many other people, though, the reform may be mainly in the actions, and I know of people who having once indulged in all sorts of dubious activities are now the most kind, generous, charitable, well-mannered and sincere people you could ever wish to meet. When we sin, we should turn to God in sincere repentance, and never become complacent with our sin, for that is a trick of the devil who wishes to convince us that we will never be good enough to worship God as He asks us to.

Making people unhappy by my belief

Now, finally, coming to an end of my marathon effort, let me address the last things you wrote to me with regards to my religion. You wrote that you believe “that God is always sad when we do anything which displeases Him and I feel that He must be very sad to see how deeply unhappy you are making your parents…” In Islam, respect of and obedience to our parents is commanded to every believer. He is told not even to say “hmmth” to his parents. This applies to all spheres of life and in all circumstances, except one. The one exception is where obeying one’s mother or father, grandmother or grandfather, means disobeying the Creator. Obedience to God always come first. I do not actually always manage that; sometimes I compromise, against my better judgement, and do things which displease my Lord, simply because I do not wish to offend my parents.

I cannot escape from the fact that my belief in Islam as the one and only way causes deep unhappiness to all close to me who do not share this belief. I cannot ignore that fact and nor do I ignore it. I know that every one only wants what is best for me. Of course I know that. But as I have now explained, I hope satisfactorily, my belief in Islam is one which I hold sincerely. It is not something which I can turn on and turn off like a light bulb. People may assume that because of this I do not care about my family, but nothing could be further from the truth. Just as you pray that I may be guided to what you consider to be the truth, I also pray for everyone that they may be guided. On both sides, we believe that we have a hold of the truth, and on both sides we fear that our loved ones will die without a hold of that truth. Unfortunately, this is just one of the things which comes with the territory of believing there to be a definitive truth and a reason for our existence.

The nature of guidance

On the question of guidance, I hope that we can acknowledge that we all need to seek this treasure. As I have already written, this request for guidance is part of the Muslim’s “worship” prayer. Of course, being sincere must accompany these words, but I hope that you can see what an important part of my life, as a Muslim, seeking guidance is. I believe that this is something to reflect upon. There is another aspect which I feel we should consider about what we mean by guidance. A Muslim’s actions are based upon knowledge founded on the teachings of a Prophet sent by God. The Muslim believes that God sent Prophets in order to teach mankind the Straight Path and the way to worship Him. This, for the Muslim, is guidance.

I do not know of any comparable approach in Christianity. The “taught” guidance familiar to the Prophets is replaced in Christianity, it seems to me, by what people “think” is right. I do not wish to cause any offence by mentioning these things. Rather, I am simply suggesting that there is a need to define what we mean by guidance. From my own perspective, I find the idea of guidance without a basis in knowledge rather problematic. For example, a few centuries ago no practising Christian would have dared take interest on a loan, for it was considered a grave sin. Today, however, the majority of practising Christians freely invest in interest in one way or another. Now, the problem with regard to guidance, as I see it, is, who is guided? Are modern Christians now guided closer to the truth? If so, does that not mean that the previous sixteen centuries worth of Christians were misguided? Or vice versa? The same could be said about the establishment of Protestantism breaking from Roman Catholicism. Of course, it is possible to argue that only belief in the crucifixion is a salvation issue and that all these other points are side issues. As it now stands, however, from a personal point of view I am not sure that I would be able to decipher what is guidance and what is not, for, unlike in the supplication for seeking guidance I mentioned before, the issue to be guided upon has not been defined.

Let us continue to pray with true sincerity that we, each and every one of us, may be guided to follow the right path, particularly at this stage in our lives (the life of the present, before the awesome Day of Judgement) when our whole future is at stake. I know those were words which were meant only for me, but if finding the truth and acting upon it is genuinely our aim, I know that you won’t be offended. I have written all of this; this long, long letter; in the hope that you will better understand what I believe and why I cannot now abandon it, purely to make life easier for myself with respect to my family and my career.

Dear Concerned (part 2)

2006-08-13T15:55:00.000Z

Moving on, I would like to address the question of prayer. I think I may have confused you by talking about one type of prayer previously and then giving you a tape about a different form later. A distinction needs to be drawn, therefore, between the five obligatory daily prayers (salah) which are an act of worship, and supplication – prayers of asking. The tape referred to the latter type. I think previously I tried to explain that the five daily prayers were comparable to your attendance of church on a Sunday. If you think about that, you will think of your singing hymns in worship, your utterance of the creed, your prayers of forgiveness and, of course, your prayers of asking. In the Church of England, as in most other denominations, you follow a set structure as to how you perform these rituals. Every individual obviously has their own reason for attending church on a Sunday, but I would guess that most practising Christians consider it a duty and feel that it refreshes their faith and reminds them of something greater.

I would like to suggest that you consider my five daily prayers in this context. Perhaps you could imagine that they are little church services. Let me tell you what they entail so that you can see what I mean. When the time comes to pray, I will stand in a room facing in the direction of a building which the Prophet Abraham built with his son Ismail for the worship of God. This should not be very strange, for in the Church of England, you all face eastwards in church. Next, having made the intention to pray, I will raise my hands up to my ears and say, “God is the Greatest”. Then I will place my right hand over my left arm on my navel and say, “O God, glory and praise are for You, and blessed is Your name, and exalted is Your Majesty; there is no god but You.”

Then I will recite the first chapter of the Qur’an, the translation of which is, “All praise is for God, the Lord of the worlds, the most Merciful, the most Kind; Master of the day of Judgement. You alone we worship; and You alone we ask for help. Guide us along the straight path – the path of those whom You have favoured and not of those who earn Your anger or of those who go astray.” Then I will recite another chapter of the Qur’an, then bow down saying again, “God is the Greatest.”

While bowing, I will say at least three times, “Glory to my Lord, the Great.” Then I will stand up straight again, saying “God hears those who praise Him” and “Our Lord, praise be to You.” Then I will prostrate on the ground with the words, “God is the Greatest,” and says three times, “Glory to my Lord, the Highest.” Then I will sit up, then prostrates again with the same words, and then stands to follow the same structure again, reciting a different chapter of the Qur’an after reciting the first as before.

This time, after the second prostration, I will sit and say, “All prayer is for God and worship and goodness. Peace be upon the Prophet and the Mercy of God and His Blessings. Peace be on us and on the righteous servants of God. I bear witness that there is no god but God and I bear witness that Muhammad is His servant and messenger.” Then, depending upon which prayer it is, I may repeat this process again or end. Within this prayer, other prayers may be made, i.e. of the asking variety, but basically it is a prayer of worship.

So I hope that you can now see what I mean in my comparison with the Christian attendance of church. The purpose of the salah prayer is to remind us of our Creator and our purpose in life, and to cleanse us of our sins. You might consider it the way the Prophet explained it: if you were to take a bath five times a day, would you not be very clean? So think of the prayer as a bath in relation to our sins.

Now, as to your worry that praying these five prayers while working might prove detrimental to my career, there are one or two other things to note. First of all, I would not be praying all five during office hours. The first prayer is at dawn before the sun rises, the second is at midday and therefore can be performed during my lunch hour, and the last prayer is at night. So that leaves me with only two to pray during office time. Now, consider that it is a legal requirement that employees are given the right to VDU (screen) breaks if they are working on computers, to avoid eye strain. So while my boss might take a walk up the corridor, I could go and pray.

Other employees are allowed to take smoking breaks. Some take coffee breaks. This prayer actually takes no longer than ten minutes to perform. You might also consider that in the summer months, I could only be praying the midday prayer at work, for the day is longer, the mid-afternoon prayer falling later, the sunset prayer perhaps at eight or nine in the evening. So, I have to ask, is it really such a problem? The answer, of course, is no. Islam is a middle course, going to neither the extremes of ease or of hardship.

As to prayers of asking – supplication – it is true to say that we could pray whilst washing up or mowing the lawn and that it might be accepted if we are sincere, but we might expect that a prayer for which we made a great deal of effort would be more pleasing to our Creator. Think of the account in Matthew’s gospel, where Jesus is said to fall on his face and pray that God will take the “cup” away from him. Clearly there must be benefit in prostrating during prayer or else he would not have done this. Prostrating, taking upon a position of utmost humility before God, was the practice of all the Prophets and you will find that amongst some of the “orthodox” churches, some Christians pray in this manner to this day. This said, Muslims do make their supplications in different ways. Some will raise the palms of their hands up towards the ceiling, while kneeling down, and ask God for that which is on their mind.

With regards to the words of the prayer from which you quoted, this is one which Muslims are encouraged to use when forming any decision or choosing the proper course. The Prophet instructed his followers to pray for guidance in all their concerns. There is a story I would like to tell you in connection to this. During the summer before I went to Stirling, I had my ups and downs; my periods of strength in faith and my periods of weakness. Now, there was one period, just after I had listened to that tape in fact, when I decided to pray this prayer – for the first time. I had not heard from Stirling about whether I would receive a place or not, and I had no idea what to do next. So that night I prayed two units of the voluntary “worship” prayer and then I uttered those words,

“O Allah, I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for verily You are able while I am not and verily You know while I do not and You are the Knower of the unseen. O Allah, if You know this affair, that I should go to Stirling to study Publishing Studies, to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it, and if You know this affair to be ill for me towards my religion, my life, and end, then remove it from me and remove me from it, and decree for me what is good wherever it be and make me satisfied with such.”

When I awoke in the morning, barely sparing a thought about the words I had uttered the night before, I went downstairs and saw that the post had come. When I picked the envelopes up from the mat, I discovered a letter from the University of Stirling and in it I found that they had offered me a place. So now, whenever a matter arises for me, I do pray for guidance using these words, and I feel, for example, that I can rest assured if I don’t get a job from a certain interview when I have prayed in this manner.

On some of the other things you said about your belief in God and the way He answers our prayers, I can either quite agree with you because I believe the same or I can empathise with it because I felt that way during my “searching” period. Where you wrote, “My belief is quiet and personal. I believe there is one God who knows everything about me, my thoughts, my actions, my hopes and fears…” it brings a smile to my face, because this is how I was in my agnostic phase. And, of course, it is also true of my belief today, but the difference is that at that point, that was all there was to it.

Dig Here!

2006-08-13T10:46:00.001Z

Robert Fisk writes in a recent article entitled "If You Want the Roots of Terror, Try Here":

So I sat on the carpet in my living room and watched all these heavily armed chaps at Heathrow protecting the British people from annihilation and then on came President George Bush to tell us that we were all fighting "Islamic fascism". There were more thumps in the darkness across Beirut where an awful lot of people are suffering from terror - although I can assure George W that while the pilots of the aircraft dropping bombs across the city in which I have lived for 30 years may or may not be fascists, they are definitely not Islamic.

And there, of course, was the same old problem. To protect the British people - and the American people - from "Islamic terror", we must have lots and lots of heavily armed policemen and soldiers and plainclothes police and endless departments of anti-terrorism, homeland security and other more sordid folk like the American torturers - some of them sadistic women - at Abu Ghraib and Baghram and Guantanamo. Yet the only way to protect ourselves from the real violence which may - and probably will - be visited upon us, is to deal, morally, with courage and with justice, with the tragedy of Lebanon and "Palestine" and Iraq and Afghanistan. And this we will not do.

Of course, it is up to us to draw the conclusions. Methinks he has hit the bull's eye. Let's also look at Juan Cole's previous reaction to this bit of hate speech i.e. the phrase "Islamo-fascism" or "Islamic fascism":

It is hard to see the difference between the bigotry of anti-Semitism as an evil and the bigotry that [Michael] Medved displays toward Islam. It is more offensive than I can say for him to use the word “Islamo-fascist.” Islam is a sacred term to 1.3 billion people in the world. It enshrines their highest ideals. To combine it with the word “fascist” in one phrase is a desecration and a form of hate speech. Are there Muslims who are fascists? Sure. But there is no Islamic fascism, since “Islam” has to do with the highest ideals of the religion. In the same way, there have been lots of Christian fascists, but to speak of Christo-Fascism is just offensive.

Don't Be Brutal, Brother!

2006-08-13T10:16:00.001Z

When I read this (whence it doesn't matter), I felt my heart sink:

A Christian stone mason received critical injuries, including dislocation of his after he was seen drinking water from a public facility, by a Muslim man on June 6 (Tuesday) just outside the eastern city of Lahore, the Pakistan Christian Post (PCP) has reported.

Nasir Ashraf, the Christian mason was working at the construction site of a school. The trouble for him began while he was returning to the site. Confronting him with anger the Muslim man asked him as to why he drank water from the public facility by using a glass that was placed at the water tank.

“Why did you drink water from this glass since you are a Christian?” the PCP quoted the Muslim man as asking Nasir.

“The man accused the mason of polluting the glass and proceeded to destroy it. The Muslim man then summoned a crowd by shouting, “This Christian polluted our glass,” and encouraged them to beat him up,” the PCP report said.

“The crowd began beating Nasir, eventually pushing him off a ledge. The fall dislocated his shoulder, broke his collarbone in two places and knocked him unconscious,” it said.

Yes, we have to work for the human rights of non-Muslim minorities along with those of Muslims, and educate those who have been misguided. "Untouchability" is a racist casteism concept. Let's live together and join hands. No one is "dirty". Whether it be a Muslim, a Christian , a Jew, a Hindu -- there is only one God and one humanity. And by undermining this, we are destroying the inner universal beauty that links us. Let's drink from each other's cups more often.

The Separation of Lovers

2006-08-11T08:49:00.001Z

The following is a moving excerpt from the article "Crimes in Iraq: Lest We Forget Thirteen Years of Sanctions" by Felicity Arbuthnot:

Then there was Jassim. In the same ward as Ezra, he lay with his huge eyes and glossy hair, listlessly viewing the barren ward. He had been selling cigarettes on the streets of Basra to support his family until he became ill. “This is Felicity and she writes for a living,” said Dr.Haddad. Jassim was transformed; he glowed and showed me the poems he spent his days writing, when he still had the energy. He collected phrases, too, to incorporate where he thought appropriate. I told him all writers collect words and phrases, they are our tools. He glowed again, delighting that he was being understood and that his instincts were guiding him correctly along his passionate path. “I asked death, ‘What is greater than you?’ Death replied, ‘Separation of lovers is greater than me,’” was one of his collected phrases. He was 13."

One of his poems was called “The Identity Card.” In translation, it reads:

The name is love,
The class is mindless,
The school is suffering,
The governorate is sadness,
The city is sighing,
The street is misery,
The home number is one thousand sighs.

He watched my face for reaction. Lost for words, eventually I said, “Jassim, if you can write like this at thirteen, think what you will do at twenty.” I asked him if I could incorporate his poem in articles from that visit and said I would send them back to him, so he would see it in print. Some weeks later, I did just that and sent cuttings back to him with a friend and imagined him glowing again. He had fought and fought, but lost his battle just before my friend arrived. He never saw his poem in print and became just another statistic in the “collateral damage” of sanctions by the most inhuman regime ever overseen by the United Nations, which arguably condemned the UN Convention of the Rights of the Child - the most widely signed convention in history - to the dust, to the mass of graves of Iraq's children, resulting from the embargo years.

Indigenous Middle Eastern Jews Condemn Israel

2006-08-06T05:18:00.002Z

Middle Eastern Jews are one of the noblest peoples and the most nuanced in their thinking. This is in stark contrast to even the majority of the American public who have been brainwashed by their media, and as a recent poll suggests support Israeli brutalities in Lebanon. But let's briefly look at the overview of the World War 4 Report on this:

"Indigenous Middle Eastern Jewry, from Lebanon, Morocco, and Iran, have issued recent condemnations of the Israeli assaults on Lebanon and Palestine."

Click here to read the full account.

The Devil's Wine

2006-08-04T13:56:00.001Z

I am not that well
And I might die soon...
Often treading the darkness
So strange this night
The Devil’s wine is keeping me low
An athirst for sin, however wasteful
Take me home in a whirlwind
Dim the flight of yesternight
That spoilt a mother’s child
I am going to be up for Peace
None of Lucifer’s resources
Beginning of a realization
The Curtain is drawn
My spirit grows
The bony Oars of Time
Will push me nearer the Lord
And bring me life

Dear Concerned...

2006-08-02T20:00:00.000Z

Why I believe what I do and the nature of this belief

I GATHERED gathered the impression from some of the things which you wrote in your letter, that you view my choice of Islam as my religion as just that: a choice from amongst a multitude of choices, as though I were looking for a coat in the winter sales. You advised me, “At this stage in your life I do not feel that changing to this form of religion is good, right and proper ‘for you, your livelihood and for the consequences of your affairs’…”

I have to put this point across clearly and, perhaps, forcefully, because it is fundamental to understanding everything else about my belief. Islam is my religion because I believe that it is the right path, the truth, or whatever you may wish to call it, and because I believe it to be the only Way. At origin, this statement is exactly the same as what you are saying when you tell me that my family pray that I may be guided. On both sides, we believe that we have a hold of the truth and, on both sides, we are deeply hurt and we despair at the other’s rejection of that truth. I cannot, therefore, reject what I believe simply because of a perception that it might get in the way. I believe it to be the truth and, thus, I act accordingly.

A friend once said to me, when I told him what I believed, “…whatever makes you happy.” Since then, I have come to realise that many people perceive that my belief is founded upon this principle; but it is not. My criteria for taking Islam as my path was one alone: “Is it the true way?” Having concluded that it is, everything follows on from this point. Where I might choose one coat over another because I prefer the colour, this is not in any way how it was when I came to believe in Islam.

My responsibilities in this life

Now, a second element which I would like to touch upon relates to my responsibilities in this life. You wrote, “At this stage in your life I do not feel that changing to this form of religion is good…” and later, “we are all praying for you [for guidance]… particularly at this stage in your life when your whole future is at stake.” My response is to ask when a good stage would be, for throughout our lives we may meet a thousand different stages. After getting a job, would the question then become getting a mortgage or a promotion? It could never end. Of all the unknown areas of our futures, however, there is one more pressing than any other, and that is death. We do not know when that will come to us. It may come in old age, but there are plenty of precedents for it to occur in our youth. I have a friend who was knocked off his bike by a van; he survived, but the doctors thought he never would. I knew somebody at Stirling whose twenty year-old friend returned home one evening feeling a little dizzy and within hours he was no longer alive. It is because I do not know when death will come to me that I feel that I must act at “this stage” in my life and, to pass your words back to you, because my “whole future is at stake” (i.e. in the life to come).

For a Muslim, the hereafter is not an added extra, tagged onto the end of life to take away the sorrow of death. Rather, it is the very aim of our life in this world. The life of this world is a passing stage, a period of preparation which determines whether we succeed or fail. In simple language the life of this world is an examination and the hereafter is the qualification. If we pass our driving test, we may drive a car and if not, we may not. This may be a difficult idea to grasp, because in the teachings of Paul is the idea that mankind must be saved from sin. A person is not, therefore, tested by his response to sin; the ability to sin or to turn from sin is not considered as a means by which we are judged.

Nevertheless, because the Muslim believes that this life has been given to us in order that we may determine our own outcome for the hereafter through the application of freewill (unlike other created things which innately submit to the laws of God), he believes that he must strive throughout this period of his creation to please God by adhering to His Law. Of course I am aware that such adherence may create difficulties for me from time to time, but I accept this because of the reasons I have so far mentioned. I am reminded of a verse in the Qur’an, the translation of which is: “And We shall certainly test you with something of fear and hunger and loss of wealth and lives and fruit, but give glad tidings to the patient, who, when they are struck by disaster, say, ‘We belong to God and to Him we will return.’ Those are the ones who have upon them blessings from their Lord and mercy. And those are the ones who are guided.”

Another verse will surely sum up what I am trying to explain: “Blessed is He in whose hand is Dominion, and He has power over all things – the One who has created death and life to test you as to which of you is best in deeds.” I hope that this helps you to understand the reason why I cannot delay my acting upon what I consider to be the truth.

There is one more thing which I would like to mention in this regard. Beyond these reasons, which derive directly from the teachings of Islam, I also have a very personal objection to the idea that I shouldn’t let my religion get in the way. I object to the treatment of God’s Law as an irritant which gets in the way of our “lives”; this is not the excuse, upon which Christian doctrine is founded, that Paul gave for its abandonment. Up until the appearance of Jesus, who adhered to the Law himself, Christians consider that the Law was not only valid, but also a fundamental aspect of belief. This being the case, I cannot understand how my adherence to the Law should be brought into question for any other reason than it being no longer necessary due to the idea of justification by faith in Jesus Christ as Lord. So far, however, this reason has not been given; only the fact that it may negatively affect my career prospects.

Who Speaks for Me?

2006-08-01T21:43:00.000Z

The politicians of my nation? The well-meaning feminists and leftists who want to "save" me? My family and friends who are "concerned" about so-called Islamists? My husband, my son, my brother, my father; whatever male family member is available?

I cannot be asked to speak for anyone else's experience or needs. If you want to know how a migrant worker feels, please, ask a few migrant workers. If you want to know why black men feel systematically disenfranchised, please, go meet with some of the boys on the corner and ask them. If you want to know how a Saudi woman feels about not being able to drive, or how an Afghan woman feels about the burqa, go to Saudi Arabia and Afghanistan and engage in dialogue with the women living it.

If you want to know what an American Muslim woman thinks, ask me. Don't ask my husband, my non-Muslim mother, my employer, or some Christian theologian. Ask me. I am only one, and my words do not represent every other American Muslim woman, but they do represent me. And I can speak for myself, thank you very much.

And This Way...

2006-07-25T11:10:00.000Z

Please go to http://julywar.epetitions.net and sign the Save the Lebanese Civilians Petition and forward this invitation to your friends.

Message from "Save The Lebanese Civilians":
Lebanese civilians have been under the constant attack of the state of Israel for several days. The State of Israel, in disregard to international law and the Geneva Convention, is launching a maritime and air siege targeting the entire population of the country. Innocent civilians are being collectively punished in Lebanon by the state of Israel in deliberate acts of terrorism as described in Article 33 of the Geneva Convention.

Another Way You Can Help Lebanon & Palestine

2006-07-24T22:18:00.000Z

Bismillahir Rahmaanir Rahiim

CAIR ACTION ALERT #495
AMERICANS URGED TO HELP EASE SUFFERING IN LEBANON, PALESTINE

(WASHINGTON, D.C., 7/24/06) - The Council on American-Islamic Relations (CAIR) today called on Americans of all faiths to collect humanitarian relief supplies for delivery to Lebanon and the Palestinian Territories. CAIR is urging that the collection of relief aid be carried out following regular congregational prayers this week in American mosques, churches, synagogues, and other houses of worship.

Life for Relief and Development (LIFE), a 501(c)(3) organization that is registered with the United States Agency for International Development (USAID), has agreed to receive the humanitarian supplies and deliver them those in need. CAIR is asking that actual relief supplies be gathered because of the severe restrictions currently placed on financial aid by the U.S. government.

"A strong humanitarian response by the American people will send a powerful message of hope and support to the Lebanese and Palestinian men, women and children caught up in the current humanitarian disaster," said CAIR Executive Director Nihad Awad.

IMMEDIATE ACTION REQUESTED: CAIR is asking religious leaders of all faiths to announce this important humanitarian effort and to aid in collecting and sending the supplies to LIFE.

1. FILL A BOX with JUST ONE of the following items. (By only placing only one type of item into the box, you aid the collection effort and speed delivery by saving time spent sorting items in the warehouse): diapers, water purification tablets (can be obtained at most camping stores), flour, rice, sugar, cooking oil, powdered milk, lentils.

* Food should be mailed in small boxes, no larger than 16"×12"×12."
* Diapers should be mailed in medium-sized boxes, no larger than 24"×18"×18."
* The maximum weight of each box should not exceed 40 pounds.
* Each box should contain only ONE TYPE of the relief supplies listed above. (Example: a box of lentils)
* No pork or alcohol products will be accepted.

2. MAIL THE BOX TO:LIFE for Relief & DevelopmentLebanon/Palestine Relief Effort17300 W. 10 Mile Road, Southfield, MI 48075Tel: (248) 424-7493, Toll Free: 1-800-827-3543, Fax: (248) 424-8325, E-Mail: life@lifeusa.org

PLEASE ANNOUNCE, POST AND DISTRIBUTE

CAIR Council on American-Islamic Relations 453 New Jersey Avenue, S.E.Washington, D.C. 20003 Tel: 202-488-8787, 202-744-7726Fax: 202-488-0833 E-mail: http://us.f343.mail.yahoo.com/ym/Compose?To=cair@cair-net.org URL: http://www.cair-net.org/

This United Nation

2006-07-24T19:34:00.000Z

Islamic Relief has launched an emergency appeal for €4 million to intervene in the Middle East crisis. An initial €1 million has been allocated to support the victims of the conflict in Lebanon and Palestine.

In Lebanon, Islamic Relief's operation is based in Saida, the largest city in the south of the country, where we work through the Islamic Welfare Association (ISWA).

An emergency humanitarian operation is underway and there is an urgent need for food, potable water, blankets, mattresses and medicine.

In the next few days, Islamic Relief will be sending 4,000 jerry cans, 2,000 family hygiene kits, and 10,000 sleeping mats from Dubai.

In Palestine, Islamic Relief staff in Gaza are distributing 13,000 food parcels to the poorest families.

You can help by making an Online Donation or telephoning:

UK : + 44 121 622 0622
USA : +1 818 238 95 20
France : +33 149 171717
Germany : + 49 221 722 0799
Holland : + 31 206 160 022
Belgium : + 32 22 198 184
Switzerland : +41 227 320 273
Italy : + 39 34 703 41183
Worldwide: +44 121 622 0622

http://www.islamic-relief.com/submenu/Appeal/palestine.htm

Civil War Spreads Across Iraq

2006-07-20T06:24:00.001Z

"A civil war between Sunni and Shia Muslims is spreading rapidly through central Iraq, with each community seeking revenge for the latest massacre. Yesterday a suicide bomber driving a van packed with explosives blew himself up outside the golden-domed mosque in Kufa, killing at least 59 and injuring more than 130 Shia.

"In the past 10 days, while the world has been absorbed by the war in Lebanon, sectarian massacres have started to take place on an almost daily basis, leading observers to fear a level of killing approaching that of Rwanda immediately before the genocide of 1994. On a single spot on the west bank of the Tigris river in north Baghdad, between 10 and 12 bodies have been drifting ashore every day."

Click here or here to read the full report by Patrick Cockburn.

Last Taboo

2006-07-13T03:01:00.001Z

"The extermination of the Native Americans can be admitted, the morality of Hiroshima attacked, the national flag (of the US) publicly committed to flames. But the systematic continuity of Israel’s 52-year oppression and maltreatment of the Palestinians is virtually unmentionable, a narrative that has no permission to appear." (Edward Said)

To the Sea

2006-07-04T16:39:00.000Z

When I was studying in Scotland six years ago, I lived in Broomhall Castle on the side of the Ochil Hills in Menstrie. At weekends I used to climb over the fence behind that sandstone building and ascend the vast hills on foot. High up there were great views of Stirling and the Firth of Forth. Once over the hill, I would trample down into the valley and follow the rivers and streams as far as I could. I learnt a lot from those rivers. Sometimes I would encounter a stream that was nothing but a dribble through the grass, sometimes a bubbling brook. Every beck was fed by scores of tiny tributaries, and every small river by dozens of streams. In one afternoon I would pass hundreds of watery veins across the fields and rocks, feeding one new watercourse after another. I would ponder on those waterways dribbling down the higher ground at their source, for on my way I had passed the rushing torrent heading out of the valley, carving its way between the huge boulders. Across the lowland, through the village, this wide river joined another, that one joining another and on and on, until it joined the magnificent shining Firth of Forth far in the distance. One particular afternoon, while heading onwards further than before, I understood the parable in that magnificent landscape. We are not required to be mighty rivers to get our life’s work done. Each of us can contribute to a wider goal by performing even the smallest deed. Some of us are the tiny tributaries feeding the larger streams. Some are energetic brooks feeding the rivers. Some are cascading rivers swelling the wide, deep estuaries. All of us have a role and however insignificant it may seem at the time, it will always makes a huge difference in the end. The signs of creation if only we took heed; a lesson from my aimless meanders in Clackmannanshire’s hills.

Making caricatures of us all

2006-06-26T07:17:00.000Z

January ended with the news that a tanker loaded with ten thousand tonnes of phosphoric acid had sunk off the French coast, threatening to leak eighty tonnes of fuel oil into the English Channel. It had all the makings of a major news story. As the British Press focused on the House of Commons vote over the controversial religious hatred bill, news that Danish firms were seeking an end to a boycott of their goods was receiving scant attention. By the end of the week everything had changed; the tanker was long forgotten and one story was dominating the headlines.

I have to admit that by the evening of 2 February I was pretty angry. Collecting my wife from the station, having just turned off the Six O’Clock News, I was foaming all the way home about the way Muslims have to react so stupidly every time a red flag is waved in front of us. Just after I became Muslim seven and a half years ago, another convert told me that the action we had taken was a bit like jumping on board a sinking ship. That day reminded me of his analogy. Disconnecting from the mainstream media and plugging into the Internet provided some relief however; I suddenly noticed that amidst the commentary from the Muslims of cyberspace it was actually very hard to find people saying anything stupid after all. All I could see were the silent images in the online press.

The cartoons in question were first published four months previously in Denmark, apparently to test the boundaries of freedom of expression. Perhaps Denmark had already established these boundaries when its Supreme Court ruled that a supermarket chain had the right to sack a young Muslim woman for wearing a headscarf to work. Of course, we can’t say this; it’s changing the subject. No, the newspaper in question, Jyllands Posten, consulted the Danish theologian Professor Tim Jensen before publishing the cartoons. He responded with the advice that the cartoons should not be published, pointing out that “It will offend Muslims and only cause pointless provocation.” So the newspaper went ahead and published them anyway.

On 20 October 2005, the BBC reported that ambassadors of ten Muslim countries had complained to the Danish prime minister about the newspaper's cartoons. Then the story disappeared for three months, only to reappear when Arla Foods announced it would have one hundred redundancies after its sales in the Middle East fell to zero. In this bizarre twist to the usual sanctions regime, Danish companies were pleading for a food-for-oil programme. Thus the EU Trade Commissioner, Peter Mandelson, chipped in to criticise the papers that re-ran the cartoons. Why did they re-run the cartoons? Did they, too, need to establish the boundaries? Were they still in doubt? Of course not. Nothing stirs fame like controversy. So away they waved with the red flag.

Throughout the day on 2 February, the media was stirring the story. When I returned to my car in the evening, the presenters on the evening news seemed to be continuing from where I had left them in the morning. The package was introduced in sombre mood on the midday television news; we listened as the reporter told us that another clash of cultures, like that seen with the Satanic Verses, “was developing fast”. Then, turning to the other camera with a smile, the presenter told us how to contribute to the debate online. While the sales of Lurpak continued to plummet, a self-righteous media began to fight back, chanting death to the enemies who have no respect for pointless provocation. Calls to boycott Middle Eastern goods quickly faded, however, when it was realised that the only Middle Eastern goods available were oil and stale baklava.

Apparently there had been a massive wave of protest across the Middle East, although at that stage nobody had managed to capture the thronging crowds on camera. A world shortage in wide-angle lenses meant that every photographer was forced to go for the up-close-and-personal look. Still, that would soon change once the word got about. One of the protests involved a group of men pouring lighter fluid over a Danish flag which appeared to be made of tissue paper before setting it alight. I should think, were it not for its obligatory incineration, Danes would be touched by the affection with which the protesters had recreated their national flag; one protester had clearly spent hours on his neatly crayoned standard. Elsewhere, men whose convictions were so strong that they had to hide their faces beneath scarves briefly surrounded the EU offices in Gaza and fired bullets into the air, gaining prime time airing on the television news. But rolling into a town just outside London, a camera crew filmed men walking out of a mosque looking scarily unperturbed. Even the non-Muslim asked for his opinion on the street seemed oblivious to the media frenzy unveiling around him. Unprepared, he stuttered something about nothing and shrugged his shoulders.

Personally I believe there must be better ways to honour our blessed Prophet, peace be upon him, than to violently demand a non-Muslim newspaper observes Islamic principles of not depicting the Prophets. Islam has always prohibited this because it wanted to prevent its followers from taking them as objects of worship down the line. That’s not unreasonable, if you think of the way Iconography has been used in the Catholic and Orthodox traditions of Christianity. But would we not be better off honouring Muhammed, peace be upon him, by living as he lived, trying to curb our anger and observing patience? But then again, by and large that was what the Muslims representing themselves have been saying. Indeed there were no ritual bonfires of tubs of Lurpak in the car park at my mosque after Jummah prayer the following week, although I gather a convicted drug dealer thought it would be a good idea to turn up in London dressed as a suicide bomber.

On the other hand, the media was making much of the democratic right to cause offence in the civilised countries of Western Europe today. Unlike those ignorant, backward Muslims over there with their quaint ways and failure to appreciate satire, Denmark is a land of enlightened souls doing nothing but exploring their boundaries. Yes indeed, Denmark is such a pleasant civilised land that a radio station in Copenhagen had to have its broadcasting licence taken away in August last year after calling for the extermination of Muslims. Whilst exploring the boundaries of freedom of expression, Kaj Wilhelmsen told listeners to Radio Holger: “There are only two possible reactions if you want to stop this bomb terrorism – either you expel all Muslims from Western Europe so they cannot plant bombs, or you exterminate the fanatical Muslims which would mean killing a substantial part of Muslim immigrants.” As Queen Margrethe of Denmark is quoted as saying in her autobiography, it is time to take the challenge of Islam seriously: “We have let this issue float around for too long, because we are tolerant and rather lazy.” You see: we in the civilized West are much too tolerant to behave like those flag-made-of-tissue-burning, sanction-wielding brutes over there.

Welcome to the New Iraq

2006-06-20T09:12:00.002Z

I am quoting from a very interesting post by Riverbend the famous Iraqi blogger entitled "Viva Muqtada..." on a silly, ignorant and disparaging fatwa Muqtada al-Sadr has issued against football. I mean, all the things that are occurring in Iraq like the erosion of women's rights and the banning of sports and all tell us what Iraq is turning into. Anyway, this is the quotation:

As it turns out, Muqtada has a fatwa against football (soccer). I downloaded it and this is a translation of what he says when someone asks him for a fatwa on football and the World Cup:

“In reality, my father's position on this topic isn't deficient... Not only my father but Sharia also prohibits such activities which keep the followers too occupied for worshiping, keep people from remembering [to worship]. Habeebi, the West created things that keep us from completing ourselves (perfection). What did they make us do? Run after a ball, habeebi… What does that mean? A man, this large and this tall, Muslim- running after a ball? Habeebi, this ‘goal’ as it is called… if you want to run, run for a noble goal. Follow the noble goals which complete you and not the ones that demean you. Run after a goal, put it in your mind and everyone follows their own path to the goal to satisfy God. That is one thing. The second thing, which is more important, we find that the West and especially Israel, habeebi the Jews, did you see them playing soccer? Did you see them playing games like Arabs play? They let us keep busy with soccer and other things and they've left it. Have you heard that the Israeli team, curse them, got the World Cup? Or even America? Only other games... They've kept us occuppied with them- singing, and soccer, and smoking, stuff like that, satellites used for things which are blasphemous while they occuppy themselves with science etc. Why habeebi? Are they better than us- no we're better than them.”

Important note: Islamic Sharia does not prohibit soccer/football or sports- it’s only prohibited by the version of Sharia in Muqtada’s dark little head. I wonder what he thinks of tennis, swimming and yoga…

I listened to the fatwa, with him getting emotional about playing football, and I didn’t know whether to laugh or cry. Foreign occupation and being a part of a puppet government- those things are ok. Football, however, will be the end of civilization as we know it, according to Muqtada. It’s amusing- they look nothing alike- yet he reminds me so much of Bush. He can barely string two sentences together properly and yet, millions of people consider his word law. So when Bush raves about the new ‘fledgling Iraqi government’ ‘freely elected’ into power, you can take a look at Muqtada and see one of the fledglings. He is currently one of the most powerful men in the country for his followers.

So this is democracy. This is one of the great minds of Bush’s democratic Iraq.

Why didn't George Bush and his minions just ask the professors and intellectuals in the United States like Noam Chomsky and Edward Said about a thing called "reality" before leaping into Iraq? Freedom and democracy were never the vocabulary but the media of the mission. The largesse was delivered to the people of Iraq through cluster bombs and napalm. The poor of this world weep while the fat cats in ties and coats chuckle at the sight of the riches gushing from the anvils. The blood is never seen.

In the interest of the people

2006-06-15T20:41:00.000Z

Long before the Make Poverty History campaign caught the public imagination—its huge momentum so famously derailed by four bombs on the London transport system last July—another global movement was calling for the cancellation of the unpayable debts of the world’s poorest countries. At the turn of the millennium Africa was said to be paying $200 million every week just to service its debts. ‘The debts are unjust, unpayable and are killing too many people,’ lamented Jubilee 2000, ‘The cards are stacked against the poor. We’ve got to change the system, to put an end to this injustice.’ Thus, in over 120 countries, trade unions, charities, religious groups and community organisations came together with a unified retort; a call that the debt be dropped.

There is no doubt that this is a noble cause. It is claimed that Benin used over 50% of the money saved through debt relief to fund health care, while Tanzania was able to abolish primary school fees which led to an increase in attendance of over 60%. Our noble Prophet, peace be upon him, said: ‘Your smile for your brother is charity. Your removal of stones, thorns or bones from the paths of people is charity. Your guidance of a person who is lost is charity.’ Thus the work of Jubilee 2000 was indeed commendable. But for those of us familiar with religious law it does seem that we are missing something. While calling for the cancellation of existing debts, there is a much larger injustice about which we have fallen silent.

Low income countries pay around $2.30 to service their debts for every $1 they receive in grant aid. In her well known book, A Fate Worse Than Debt, Susan George called interest rates the ‘bane of Third World debtors’ existence.’ Interest lies at the heart of the matter. The first loans to Africa, Asia and South America came from the World Bank and foreign governments, targeted at development projects and the expansion of capital goods imports. Such loans were tied to relatively low interest rates. It is ironic that the newly oil-rich Muslim countries of the Middle East should be responsible, even if indirectly, for much of today’s crisis.

In the 1970s, commercial banks inexperienced in dealing with poor countries found themselves holding excess capital from OPEC’s oil price partnership and thus provided variable-rate loans based on market rates. Interest rates followed market fluctuations and, largely as a result of the U.S. Federal Reserve tightening monetary policy against inflation in the 1980s, they quickly rose from negative to positive levels. Consequently, as debt repayments suffered, the commercial banks withdrew from further lending to protect their own interests. The result of continued high interest rates, combined with a decline in commercial bank lending, was the paradox that the recipient countries were paying out more finance servicing payments than they received as borrowing.

The Jubilee Debt Campaign as it is now known is demanding an end to the injustice of what has been termed the Third World Debt Crisis. Admirable, indeed, but is it not time that we addressed the issue at the heart of this crisis? The movement’s name derives from the Hebrew Bible, for the jubilee was a time when debts would be forgiven. In The Times in 1998, the late Roman Catholic Archbishop, Cardinal Hume, wrote, ‘the prospect of reducing the burden of debt has profound theological resonance.’ A step further could have equally heartfelt significance, for in this crisis there is an inkling of an issue that was always treated with due concern through the ages by Church theologians.

Judaism, Christianity and Islam have much in common. One example is a prohibition on the consumption or charge of interest. Traditionally in all three faiths to make a transaction involving interest was considered a major sin. The law in the Pentateuch states that an Israelite may not exact interest from his poor brother on a loan given to him (Exodus 22:25; Leviticus 25:36). In the Psalms it is written that one who does not put his money out to usury will remain unshaken (15:5). In Ezekiel, a righteous man is one who ‘never lends either at discount or at interest, but shuns injustice and deals fairly between one person and another’ (18:8); a loan in interest, meanwhile, is considered amongst a list of abominations (18:13).

Similarly, Christians made reference to the Gospel of Luke which advises believers to lend without expecting a return (6:35). The Encyclical of Pope Benedict XIV of 1745 states, ‘The nature of the sin called usury has its proper place and origin in a loan contract.’ He goes on, ‘One cannot condone the sin of usury by arguing that the gain is not great or excessive, but rather moderate or small; neither can it be condoned by arguing that the borrower is rich; nor even by arguing that the money borrowed is not left idle, but is spent usefully…’

As for us Muslims, the Qur’an states, ‘Those who devour usury will not stand except as stand one whom the devil by his touch has driven to madness. That is because they say: Trade is like usury, but God has permitted trade and forbidden usury …’ (2:275). Our blessed Prophet, peace be upon him, confirmed this when he said, ‘A dirham which a man knowingly receives in usury is more serious a sin than thirty-six acts of adultery.’

It should not then be difficult to appreciate how a disassociation from interest would have the greatest theological resonance. Yet in reality we find quite the contrary, for most people are ignorant of this tradition. Although a distinction between usury and interest was rejected by both Luther and Melancthon, Calvin’s separation of the two gradually gained acceptance amongst both Protestants and Catholics. Thus today, in a global economy based on interest, few would even give the matter a second thought. Indeed this is surely the time that our beloved Prophet Muhammad spoke of when he said, ‘A time is certainly coming to mankind when only the receiver of usury will remain and if he does not receive it, some of its smoke will reach him.’

It is time that we stopped skirting around the issue. It is not just the debts which are unjust, unpayable and which are killing too many people, as the Drop the Debt campaign argued. All of us would do well to support this admirable and worthwhile campaign, but we should recognise that it is only part of the solution. If we—believers of the Abrahamic faiths—really want to change the system we may have to concede that it is time to stick Calvin’s separation back together again and that maybe, just maybe, the ancients had it right after all.

Home Lies in the Heart

2006-06-14T06:28:00.002Z

As mother sits in the chair and watches
The fat motes frisking on the window-sill
A fresh teardrop leaves her cheek
And the sun is growing by the Hour
Eating the shadows in the souk
The children scream at the butcher shop
The cow’s eyes are still unsure
The sands blow against the pyramid
But nothing is more enigmatic to Cairo
Than mother’s tears for her child
A sweet child she raised on her own
To which country shall the child go
May Allah always keep her nigh
And may her world be filled with bliss
Yes, mother knows that the ships don’t sail
If they’re anchored in her heart
Don’t they know where home lies
It’s a tender garden deep indoors!
It’s a playhouse where the children play
Even if they go away…nay
The dings of the bells remain!
The sun sets and the buildings disgorge men
The adhan lifts the melancholy from her heart
Kneeling on the prayer-rug, mother sways
To every line, beside which the Qur’an lays
Later, she raises her head to see her child
Grown up, ready to take the road to South Africa
What happy adventures to unfold!
And mother skips like a child herself
Clasping her daughter in her arms
Sighing as the memories tumble
But they are there for us to remember
They are figments of time to reach for
Sketches in the grotto of the heart
And the planets move together in love
Heralding a new phase, a social evolution
Not to fear because it’s of the seasons!
The mild will never have to part
As home lies deep in the heart
Where dreams grow out like vines
And encircle, sprawl and sing
To the chimes of a gentle pious soul
And mother doesn’t have to shed tears
But smile as the breeze blows in her heart

Will we not believe?

2006-06-09T07:47:00.000Z

According to contemporary scientists, it is thought that the universe came into being around 13.7 billion years ago. The basic characteristics of the very early universe have been described in the big bang theory, but much of the detail of that staggering event remains the realm of hypothesis. High energy physics has been used to describe the evolution of the universe in the period that followed, explaining how the first protons, electrons and neutrons formed. They talk of the formation of the first nuclei, then the formation of atoms and of neutral hydrogen. A third period describes the formation of structure: matter coming together to form stars, quasars, galaxies, galaxy clusters and super clusters. I find this structural period fascinating.

Some of the most beautiful images I know are those showing deep space as generated by the Hubble Space Telescope. The spectacular images of vast nebulae always warm my soul, reminding me of the grandeur of our Creator, putting everything into perspective. One of the most exciting developments of recent times was the Hubble Ultra Deep Field image, which was derived from data accumulated between September 2003 and January 2004. Although this has been described as covering a small region of space, it is estimated to contain ten thousand galaxies. As the deepest image of the universe ever taken using the visible spectrum, it takes us back in time more than 13 billion years, showing us how the universe looked in the early Stelliferous age.

While the images of deep space in themselves are always heartwarming, their significance is also profoundly felt when one considers the words of the Qur’an about Allah’s creation. Sura 41, ayat 11, fails to provide us with the wooly, open description that the post-enlightenment age has taught us to expect from Scripture. Far from it: the panoramic photograph of the centre of the Orion Nebulae could be used to illustrate this verse. In his Oxford University Press translation of the Qur’an, the non-Muslim Arthur J. Arberry translated it as follows in 1964:

Then He lifted Himself to heaven when it was smoke, and said to it and to the earth, "Come willingly, or unwillingly!" They said, "We come willingly."

This need not come as a surprise for the Muslim who believes that the Qur’an is the Word of God. Of course the Creator can describe His creation in truthful terms. From His Throne, He is witness to all things, from the formation of stars in towers of smoke 57 trillion miles high to the battle of the tiniest ant in my garden. For the disbeliever who considers the Qur’an to be the fourteen hundred year old work of man, however, it could be nothing but a miracle: it would even have been so had it originated in 1964, twenty-nine years before Hubble was operational. Allah is magnificent.

One of my favorite websites on the Internet is http://hubblesite.org. For me it is a reminder of what we really mean when we say ‘Allahu Akbar’ – God is Great. In these days of conflict, it is wonderful to remind ourselves of these things. If we set our short lives beside the fourteen billion years of Allah’s creation, it helps put everything into perspective. It reminds us of our place. It reminds us of why we are here and our part in this great scheme. It is right that we reflect upon such matters, because it is what Allah asked of those us who were not brought up as Muslims. This is how that same Arabist translated sura 21, ayat 30 in his rendering, The Koran Interpreted:

Have not the unbelievers then beheld that the heavens and the earth were a mass all sewn up, then We unstitched them and of water fashioned every living thing? Will they not believe?

For my part, I have beheld and thus I am one who witnesses that none has the right to be worshipped except Allah alone without partner and that Muhammad is his Messenger. Allah is magnificent. If you have access to the Internet, at home or at your local library, I would advise you to visit that website and reflect: it is well worth it. These are the phenomenal signs of your Lord.

Gratitude: How to Increase It

2006-06-07T19:40:00.000Z

Being grateful seems in short supply these days. Allah has blessed us with so much, and yet too often we spend all our time complaining or wanting more instead of appreciating what we already have.

The gift of Islam, joining this deen and ummah, is the greatest gift Allah has given us. When we talk about “born” Muslims versus “convert” Muslims, we often use the term “revert” to refer to converts who have actively chosen Islam as their life’s path. But in fact, the word revert should be used for all Muslims because even if one is born and raised in an Islamic home, at some point in that person’s life they must make a conscious decision to choose Islam as their way of life, to give up and stifle their ego and baser desires, and to live to serve Allah.

If we are grateful to Allah for this gift, we must obey Him, practice the Five Pillars and make effort to follow the example of the Prophet Muhammad (salalahi alahi wa salaam) in every possible way. His first gift to us was life itself. Man is created to worship Allah and bow in Islam to Him. This is the sign of gratitude.

Beyond this, Allah gives us everything we have. He gives us sustenance and answers our prayers. And He gives us hardships to test us and to help us to grow and draw closer to Him.

And He giveth you of all that ye ask for. But if ye count the
favours of Allah, never will ye be able to number them. Verily,
man is given up to injustice and ingratitude. (Qur’an Surah
Ibrahim, #14, Ayat #34)

Yet how many of us only turn to Allah when we want something, and then neglect to even make a du’a of thanksgiving to Him upon receiving our wish? How many of us forget to make salat or to give in charity when things are going our way, but when times are rough suddenly give a little to charity, betting on the hadith that says that everything we give will come back to us in greater quantities?

To be ungrateful for the many blessings from Allah is indeed a grave error. But it is a correctable error with effort on our part.

Here are some tried-and-true ways to increase your levels of gratitude:

1) Meditate on all the things that you have. Do not focus on what you do not have, or on what someone else has that you wish for. Think only of the many things you do have; loving family members, a roof over your head, food in your refrigerator, etc. All the “little” things that we tend to take for granted but could not survive without, Allah has provided to us.

2) Meditate on the abstract gifts that Allah has provided for you. Talents and skills, good health, etc. are also gifts from Allah and everyone has been given some.

3) Meditate on the situations of others than yourself. No matter how badly you feel about your own situation, there are millions of people around the world in a far more desperate plight than your own. How blessed are you? What do you see another going without, while you carelessly squander your portion of it?

4) Start a Gratitude Journal. On a regular basis, sit down and write out the things you have to be grateful for and re-read previous entries. If you catch yourself being negative, grasping, or selfish, this is the perfect time to sit down and think of something you can and should be grateful to have. Make du’a to Allah to thank Him for everything you have written down.

5) Make sincere du’a for others who are struggling. Do this because it is the right thing to do, do this solely for the Pleasure of Allah. If when you see another in need you make a heartfelt plea to Allah for their benefit, you will also benefit from it. You will be reminded at this time of what you have to be grateful to Allah for, and Allah will hear your du’a for another, and inshaAllah you will also receive similar blessing as you have wished upon another.

The Question for Man

2006-06-04T17:08:00.002Z

A mansion and pleasures
Await me
Satan has promised me
The crowd is swelling
Where I am
The laughter of the djinn
Dethrones my power
Children of Adam have chosen
Allah is with my brother
At whom I scoffed
When the earth closes in upon me
Satan flees
We will be brought to account
Unless we repent
Be gone, Satan!
Will you protect me
From the scourge?
Have you taught me to be free
Of the crackling wood?
In Allah alone I put my trust
To Allah I shall return
Allah is my Creator

Can African publishers publish African authors and keep them?

2006-06-01T06:55:00.000Z

Textbooks make up ninety percent of Africa’s total book production. Whilst the continent’s population makes up twelve percent of the global figure, it produces only one percent of the world’s books. As a result, the remaining ten percent of Africa’s book production, which includes liturgical materials, academic books and gray literature, makes up a tiny and almost insignificant proportion (Chakava, 1996, pp.79-81). The affect of this situation on African authors is put by the President of the Ghana Association of Writers:

“If you [the writer] set out to print anything on your own, the printing costs will stagger you. If you manage to print, the distribution difficulties will blow your mind. If you give your stuff to a local publisher, you will sympathize so much with his problems that you may not write again. … So all our best work … appears first to an audience which either regards us like some glass-enclosed specimen… or like an exotic weed to be sampled and made a conservation piece … or else we become some international organization’s pet.” (quoted in Kotei, 1987)

African literature is viewed as virtually non-existent such that when a work is published, it is considered almost as an exception. This occurs despite there existing great literatures authored in Amharic, Swahili, Hausa, Yaruba and Zulu (Fawcett, 1992, p.174). According to Zell, it is becoming increasingly apparent that a large amount of literature in African languages exists but remains unpublished (ibid. p.172). As the above quotation points out, when African authors do get published, it is not by African publishers, but by foreign internationals. In this way, dissociation almost occurs of these authors from the literature of their region.

Who is publishing African literature?

Chakava (1996, p.81) notes that “Africa’s leading fiction writers are published in the North, mostly in Britain, France, and the US.” These individuals emerged during the 1950s and 1960s when an indigenous African publishing industry did not exist or was only just being established. Chakava believes that these authors continue to be published outside Africa either because the local industries are still developing, or because authors “are still bound by contractual obligations to their original publishers.”

Heinemann relies heavily on the US export market, and will do so increasingly due to a reduction in size of UK market. Indeed, British booksellers are no longer very interested in selling African literature (Fawcett, 1992, p.173). Because publishers favouring internationalism are linguistically Eurocentric, African authors must write in English or French to reach an international market, even though great literature is being written in Amharic, Swahili, Hausa, Yaruba and Zulu (ibid. p.174).

Shortly after publishing Chinua Achebe’s Things Fall Apart in 1958, Heinemann launched its African Writers Series, achieving a list of one hundred titles of fiction, drama and poetry in a decade (Hill, 1992, p.45). The number of titles in this series by 1992 was 300.

Hill (1992, p.46) insists that profit was not Heinemann’s primary concern in promoting the African Writers Series. In the event, he writes, the series was very profitable; after selling only 2000 copies in its first two years, Things Fall Apart went on to sell several million copies.

Oxford University Press’ African divisions, made up largely of local managers and editors, have created strong African lists in both English and African languages. These include original fiction, poetry and drama, by authors such as Wole Soyinka and John Ruganda (Hill, 1992, p.47).

Longman and Macmillan rely on local African authors, both in the education sector and in fiction. The former’s African companies each publish between twenty and one hundred new titles each year in a range of languages (Hill, 1992, p.47).

Ramchond (1983, p.63) points out that most West Indian novels since 1950 were first published in London, while “nearly every West Indian novelist has established himself while living there”.

Although the characters and settings of most novels by West Indian authors in England were drawn from the native islands, and although they dealt with issues relevant to those people, the price of novels manufactured in Britain were often too great for most West Indians to afford (Ramchond, 1983, p.74). The main audience for their work, therefore, was not a group who shared their experiences, but a foreign one. Ramchond writes: “West Indian writers deplore the poverty of cultural life in the islands, but the departure of so many giften men from an area whose joint population hardly exceeds three million, has only aggravated the situation they sought to escape…” (ibid.)

Fawcett (1994, p.172) believes that the record of British publishers translating African languages into English is virtually non-existent. Rather, he writes, “African literature today is locked away in African languages and few people care to find the key and use it.”

While African authors and literature scholars wish to see such material published, publishers, whether British or African, insist that this is an unrealistic propostition for they struggle even to sell African literature in English. (Fawcett, 1992, p.174)

Rosalind Ward, of Longman’s African and Caribbean series, does not believe that the sales potential of African-language titles is large enough to even justify the payment for translation. Furthermore, she argues that when authors write in their own languages they do so for their own cultural framework (Fawcett, 1992, p.173).

Fawcett (1992, p.173) notes that university departments in Germany have published translations of African literature, while the African Literature Forum in the UK cannot because it does not have funds to do so.

Schulz (1992, p.94) notes that the current African authors are published by only three small German companies. Suhrkamp is the only large publishing house to have shown an interest in the continent.

Schulz (1992, p.95) writes: “So long as Africa remains, in European minds, a continent without a history, staggering from crisis to crisis, curiosity about African literary culture has little chance of developing.”

African publishers

Mbanga and Ling (1993, p.209) argue that the Zimbabwe International Book Fair (ZIBF) is strategically placed to serve the region’s publishing industries. Held in Harare every August, it lies between southern and sub-Saharan Africa, and is accessible to the three European languages commonly utilised in contemporary African writing. The organisation behind it aims to make ZIBF “a marketing tool for the publishing industry throughout Africa” by attracting overseas interest (ibid., p.211). It has established an office in London which acts as its marketing agent for Europe and North Africa.

According to Mbanga and Ling (1993, p.213), the 1993 ZIBF hosted representatives from twenty-one African countries. However, they point out, this participation remains dependent on the support of donar agencies such as NORAD and the Rockefeller Foundation.

Mbanga and Ling (1993, p.213) write that the 1992 ZIBF made progress for international trade between various African states. Licensing agreements were signed with Nigeria for the production of children’s books in Southern Africa; distribution agreements were made between Botswana, Zimbabwe and the Independent Publisher’s Association of South Africa; and representatives from Ghana, Nigeria, Mauritius, Kenya and Tanzania won orders from Southern Africa.

The African Publishers’ Network (APNET) is committed to the growth of international trade within the African continent. Based in Harare, it liaises with the ZIBF with the aim of promoting such growth.

Hill argues that the difficulties faced by Africa’s indigenous publishers are often not the result of activities by transnational publishers, but African governments who endeavor to impose restrictions on information and education. Hill notes that in 1992, the Kenyan government was publishing the country’s school textbooks in direct competition with local publishers. The latter, as a result, were being driven out of business. By securing Kenyan publishers’ admission to the International Publishers Association, Hill argues that British transnationals assured them world wide support against government tactics (Hill, 1992, p.50).

Hill argues that for more business to go to African publishers, or the local offices of transnationals, the local book production infrastructure must be strengthened. Only the, he writes, can the indigenous publisher “compete on a more equal footing” (Hill, 1992, p.52).

The British multinational publisher, Evans, is owned by a Nigerian country (Hill, 1992, p.52).

Zell (1998, p.106) notes that a African publishers fail to market their books efficiently. At a conference on publishing and book development in 1973, African libraries pointed out that while they received a lot of publicity from Northern publishers, they did not have similar information about books published in Africa. At a seminar twenty-five years later held by APNET, the Managing Director of the University of Lagos Bookshop confirmed that the same situation remained. Arguably, however, the African Book Publishing Record, the quarterly catalogue published in English, partially fills this gap.

Ashcroft et al. (1989, p.7) argue that control over language is one of the main features of imperial oppression. By introducing the idea of a standard version, language is used to perpetuate a hierarchical structure of power. As a result, post-colonial writing may strive to replace the language of the centre with “a discourse fully adapted to the colonial place” (ibid. p.38).

Ashcroft et al. (1989, p.195) point out that literature, amongst other arts, produced in post-colonial societies is not a simple adaption of European models. Rather, “the process of literary decolonisation has involved a radical dismantling of the European codes and a post-colonial subversion and appropriation of the dominant European discourses.”

Chakava (1996, p.91) suggests that “African copyright laws should make in mandatory for a foreign publisher who acquires rights from an African publisher to make a full acknowledgement of this fact in his own edition. The practice will not only expose and promote the African publisher to the international market but will also affirm that he is the holder of the copyright in the work.”

Sources:
1. Ashcroft, B, Griffiths, G, Tiffin, H (1989) The Empire Writes Back: Theory and Practice in Post-Colonial Literatures (London: Routledge)
2. Chakava, H (1996) Publishing in Africa: One Man’s Perspective (Nairobi: Bellagion Publishing Network)
3. Fawcett, G (1994) The unheard voices of Africa Logos 5/4, pp.172-177 (London: Whurr Publishers Ltd.)
4. Hill, A (1992) British publishers’ constructive contribution to African Literature Logos 3/1, pp.45-52 (London: Whurr Publishers Ltd.)
5. Kotei, S I A (1987) The Book in Africa Today (Paris: UNESCO)
6. Mbanga, T, Ling, M (1993) An aspring Frankfurt emerges in Africa. Logos 4/4, pp.209-214 (London: Whurr Publishers Ltd.)
7. Ramchond, K (1983) The West Indian Novel and its Background (London: Heinemann Educational Books Ltd.)
8. Schulz, H (1992) Bringing African Literature to Germany Logos 3/2, pp.94-97 (London: Whurr Publishers Ltd.)
9. Zell, H M (1998) The production and marketing of African books: A Msungu perspective Logos 9/2, pp.104-108 (London: Whurr Publishers Ltd.)

Link: A dangerous game in Somalia

2006-05-31T19:59:00.000Z

"Ideology, Islamic or otherwise, has never been much of a factor in Somalia's ugly conflicts. But with $100 million up for grabs, opportunistic warlords have been only too happy to give themselves a name to appeal to American deep pockets…"

http://www.latimes.com/news/printedition/opinion/la-ed-somalia25may25,1,1112155.story?ctrack=1&cset=true

Link: Bush And Somalia

2006-05-31T19:56:00.000Z

Bill Fletcher Jr begins his article, Bush and Somalia: When will they ever get it right?, in The Seattle Medium on 24 May 2006 thus:

"They are doing it again. It has been reported that the Bush administration is supporting Somali warlords in their quasi-civil war against alleged Islamist militias."

He goes on:

"…but not in reality because terrorism is not a major problem in Africa. Africa has a whole set of problems, but terrorism is not a major one. Yet the Bush administration in single-mindedly pursuing its war against terrorism has decided that Africa must be a front in that struggle. Thus, at a time when Africa needs to de-militarize, the Bush administration is helping a host of nations, with governments that are a real mixed bag, further militarize. Instead of studying the situation and determining how the U.S.A. can help, the Bush administration fits the facts to back up its already established policies."

And so, Somalia burns…

http://seattlemedium.blackpressusa.com/News/article/article.asp?NewsID=69724&sID=34

Castles in the Sand

2006-05-30T16:44:00.001Z

One of the arguments to the removal of Saddam Hussien by the pro-war crowd -- after the WMD theories were proved false -- was that he lived a very lavish livestyle while the Iraqi citizenry suffered. While that was indeed true, they might want to indulge in some rethinking -- an impossible feat though for people who support colonialism and have an affinity for the idea of a master race. We were informed in a report by Liz Sly yesterday that the United States plans to build a giant embassy in Iraq:

This is to be the new U.S. Embassy in Iraq, and it will be the biggest embassy in the world. It also is the biggest construction project under way in battered Baghdad, where the only other cranes rising from the skyline belong to Saddam Hussein's abandoned project to build the world's biggest mosque.

The architecture and facilities are virtually a type of revilement to a nation of death, starvation and despair, and to people like you and me they're a statement that a superpower can have the impunity to trample all over our heritage and honour. What's more, the US Senate has "marvelled" at this preposterous idea:

Scheduled for completion in June 2007, the 104-acre embassy compound, roughly the size of the Vatican, will resemble a mini-state, entirely independent from the outside world. It will generate its own power, pump its own sewage and draw its own water.

Within the compound there will be six buildings containing 619 apartments for diplomats, a barrack for Marine guards, separate residences for the ambassador and his deputy, a gym, a swimming pool, a club, a food court, a beauty salon, a vehicle workshop and a warehouse. There is also, the report noted, an emergency exit.

Hmmm...and what do the Iraqis -- you know, the insignificant people whose country has been invaded, bombed, pillaged and occupied -- think of all this?

The irony is not lost on Mohammed Jasim, 48, a truck driver who was forced out of his home last month by sectarian violence and now is squatting in an abandoned building just across the river from the $592 million embassy project.

"They could build houses, or they could bring security to Baghdad," Jasim complained as he sat in the shade of a big tree on the riverbank. "But it's clear they only came here for their own benefit because you can see how much money they are spending across the river."

And the money for this sort of corporate project, just like the oil, is undoubtedly being drained from the pallid arteries of Mesopotamia. Iraqis even have trouble getting oil these days.

The Template

2006-05-29T12:56:00.000Z

Apologies if you are viewing this site in Mozilla or Opera - I am aware that the template is not displaying correctly. I built it for MS Internet Explorer originally and forgot to check if it would work in other internet browsers. I will try to fix this when I can, isha Allah.

Returning to Kismaayo, Somalia

2006-05-28T17:09:00.000Z

My leaving Kismaayo
It has been nearly 14 years since I was last in Kismaayo, my hometown in Somalia. It was dawn when we fled. We fled first thing in the morning as militia groups rolled in to try and take control of the city. There was uncertainty up to the last minute about where we were to go. Our original plan was to go to Mombassa, but as the situation intensified, we had to leave suddenly and headed for a town in southern Somalia. From there we made our plans to leave the country.

About Kismaayo and Somalia in general
Since leaving Kismaayo there has been turmoil. Different militia groups have fought to rule over it. Some of the stories I have heard about what’s been happening there, as in the rest of Somalia, do not bare thinking about. Kismaayo itself is a beautiful place. It’s famous for its greenery and beautiful beaches with their adjoining islands, ideal for fishing. It shares the same wildlife as bordering Kenya, indeed if it weren’t for the troubles, it would be an ideal tourist destination.

Returning To Kismaayo
Despite the trouble, in the past few years I have felt the urge to visit my father whom I have not seen since leaving Somalia (13 years ago). Going back was not an easy decision to make, and not one that was taken lightly. I was advised by friends and family not to go, and all for good reasons. But despite this reasonable advice, I followed my heart and went to see my father who had since returned to Kismaayo. The decision was made easier not only by the fact that I needed to take a break from the daily routine of London, but the political climate in London was changing-rapidly. Following the bombings in the heart of London, Islam phobia was rife, and it was the Muslim women on the streets who would bare the brunt of the backlash. Now seemed a good time to go.

The Journey There
I flew from London on July 31. The route was less than straightforward. There have been no regular passenger flights from Nairobi to Kismaayo so my only hope was to see if I could get on a cargo flight. After trying for 8 days I finally found someone who would take me. It was a plane taking qat (a shrub grown in east Africa which acts as a stimulant when chewed) into Kismaayo. The plane journey was only two hours long. It was a bumpy ride but we touched down safely at eight o’clock that morning.

Life In Kismaayo
I was not really sure what to expect when I got to Somalia. What is one to expect returning to a country that has been in civil war for over a decade? Whatever picture I had in my mind, it bore little relationship to what I actually found.

The first thing that struck me was how daily life had changed. Women had more of an active role and had more of a visible presence than I remember. Women were trading, and gathering in groups for whatever reason. Society seemed to be functioning. There was great effort from the people to try and make things work. Despite the absence of a stable government for the past fifteen years, most of the basic infrastructures were in place. People were going about their daily routines as best as they could, and despite their lack of means and poverty-that upset me deeply, their will determination to survive was incredible. I saw a young woman who had to have a caesarean without anaesthetic. Parents struggle to pay for school fees, not only their children, but often the children of others, a relative perhaps who can’t afford to look after them themselves. There was a great sense of community there. People depend on each other and every one tries to help wherever they can. The progress is being made by the ordinary people striving to have a normal life.

Media/Other Side
It is frustrating because the media coverage of Somalia, as with much of the third world, are usually bite size snippets of distressing scenes of war and hunger-hell on Earth, the last place you would ever want to go. What we will never see on TV is how people actually cope on a day-to-day level. The resilience, determination and spirit of the people, how they survive and against all odds actually manage to have a degree of happiness, something which people struggle with even here in the affluent west.

Hope and Satisfaction
It is difficult to say what truly makes someone happy, but as Omar Binu Khidab (the second Khalif of Islam) once said, "I could not find better wealth than contentment in little" If ever there was evidence of this, I saw it in Somalia.

I asked a 17-year-old boy if he would like to emigrate to the West to look for a better life. He replied ‘I believe, my country is the best country in the world, but the problem is absence of a government, and it’s difficult to make progress without a government.’ He continued to recite the following verses from the Quran "that Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure." 24:38.

The civil war in Somalia has been followed by famine. Despite this people don’t complain or say ‘oh God give us a break!’ or question the existence of God, rather they believe that when Allah sends tribulation, it is a test of their patience. Islam teaches us that when a tragedy comes, we must be patient. They believe that it is their responsibility to make things better. Indeed the Qur’an says: …Verily Allah does not change the condition of the people until they change what is in them selves…(13:11).There is a belief that things will get better, things have to improve, and indeed they have. There has been progress. Not just in Kismaayo, but other parts of Somalia.

Personal Experience
I spent a lot of time speaking to people, mostly women, about their thoughts, experiences, and beliefs and so on. Most people showed some kind of Islamic practise to a greater or a lesser degree. There was an atmosphere in Somalia that almost forces one to reflect and look inwards. For me, it was a time for reflection, a time to nourish the soul. Waking up to the call to prayer in the morning, followed by Sufi dhikr songs and nasheeds. The night was truly awesome.

It was a time to reflect and recharge the mind and heart. Praying out in the open under the stars has left me with wonderful feelings. Looking up at the open sky, it was stunningly beautiful. It was a great way of appreciating Allah’s wonders. Being in Africa again, brought home to me what really matters and has taught me to value life, religion, and that an open mind is necessary for both if we are to learn, benefit grow as individuals, and as a society.